J* 



Glass 




___^... 



Boole 



ferigMlSf?- 



COPYRIGHT DEPOSIT. 



Digitized by the Internet Archive 
in 2011 with funding from 
The Library of Congress 



http://www.archive.org/details/psychocraftOOemer 



BEING THE ART OF FOLLOWING THE LEAD OF INSTINCT 
WHICH USES HUMAN ORGANIC MECHANISMS WITH 
GIANT STRENGTH OR ARIEL TOUCH TO AVERT 
DISASTER, CREATE GENIUS, PROPHETIC IN- 
SIGHT, OR VERIFY FAITH WITH 
SUPERORGANIC 



I IS! X U I T I O SM S 

INCIDENTALLY INTRODUCING A NEW IDEA OF THE PRINCIPLE OF 

ONWARDNE3S 

INHERENT IN THE RACE EXPERIENCE OF MANKIND IN PLACE OF 

THE HUXLEY MEASURE OF PROGRESS, INDIVIDUAL 

SPORADIC GENIUS, AND THE PAGAN FUTILITY 

OF ETERNAL RETURN OF ENDLESS CYCLES 

OF PURPOSELESS EXISTENCE 

WITH ILLUSTRA TIONS BY THE A UTHOR 

GIVING FOR THE FIRST TIME IN OVER TWO THOUSAND YEARS A 

DEFINITE OPERATIVE SOLUTION OF THE GREATEST 

MYSTERY OF ANCIENT HEBREW LITERATURE 

®lj? Gtarie of Aaron's Breastplate 

CAREFULLY WORKED OUT AND PRACTICALLY APPLIED AS HEREIN 
PRESENTED IN THE ELEGANT AND INFALLIBLE 

ORACLE OF ELLU 

BY C. H. EMERSON 



"IS THERE ANYTHING WHEREOF IT MAY BE SAID, SEE THIS IS NEW? It 
HATH BEEN ALREADY OF OLD TIME WHICH WAS BEFORE US." 

— Eccl. I, 10. 






COPYRIGHT, 191 1, 

BY 
C. H. EMERSON 









LC Control Number 

tmp96 026015 



Press of South-worth Printing Company, Portland, Maine 



>CI.A295926 



'TWERE A SMALL THING TO SEE WRITTEN HERE THIS LITTLE TOKEN OF MY 
GRATEFUL LOVE, TO MY BROTHER 

EDWIN RUTHVEN EMERSON. 

Unless, perchance, you be one of the favored, when the gentle 

power of memory, stirred by the name will glow again 

to the heart's instinctive tribute, 

"The rarest spirit i ever knew." 



(Entrants 



PAGE 

Motto, 8-12 

The Oracle and the Wheel, 15 - 28 

General Outlines, 29 - 37 

The Allegory of the Cover Design, 40 - 54 

Charting the Human Life Faculties, 57 - 65 

Memory, 66 - 74 

Onwardness, 75 - 89 

Basting Threads, 90 - 119 

The Tabulation of Faculties, 120 - 122 

The Oracle of Aaron's Breastplate, 123 - 131 

Modern Research, 132 - 136 

Gems and the Gliptic Art, 137 - 140 

Name and Alphabet, 141 - 153 

Light and Number, 154 - 164 

Face the Light, 165 - 171 

Conclusion of Oracle, 172 - 184 

The Oracle of Ellu, 185 - 189 

Directions for Using, 190 - 194 

Table of Questions, 196 - 197 

Chart, Key to Answers, 200 - 201 

Codex Ellu, 205-206 

Answers or Tablets of Destiny, 209 - 263 

Autopsychic Alphabet, 271 - 279 

Abstraction, My'st'ery of Mental Groupings, 280 - 297 

Cultivation of, 298 - 308 

Memory and Attention, 309 - 334 

Psychic Symbolism, 335 - 349 

Three Ways of Divination, 350 - 379 

The Kindly Power of Ellu, 380 

4 



3Uu0tratt0tt0 



PAGE 

Allegory of Cover Design, 40 

Chart of Human Life Faculties, 56 

Onwardness, Cycloidal, 74 

Loop of Dark Ages — Birth and Death, 80 

Tabulation of Faculties, 120 

Melancholia, Symbolisms, 147 

Amulet for Plague, 149 

Hebrew Tables of Divine Names, 177 - 180 

Oracle Pouch, Three Pockets, 181 

Section of Chart of Motor Centre, 268 

Sympathies of Numbers and Centre, 327 

Symmetries of Forms Resulting, 328 - 331 

Pendulum of Sleep, 362 



V*" 



tftttf: BACK TO PRIMITIVE INSTINCT. 



a Hottentot's theory of mind should be a 
HI « ||| subject of interest to science. As this is a tre- 
Hl l"™ 8 HI mendously scientific age, I may get a popular 
!vl5 ^t hearing. In my philosophy are two separate and 

I^^Sl distinct energies that constitute "Life." This 
is not the old theory of vitalism, because the superior of these 
two energies, is a force which not only produces chemical changes 
— therefore motion — but it does something more; it vitalizes 
that substance through which it acts, thus originating the or- 
ganic conditions necessary for the generation of mind, and is 
therefore superior to both chemical force and mind. 

Nor is it modern spiritualism ; but it will help make the 
recent prophetic utterance of that arch materialist, Ernst Haeckel, 
"Materialism is an ambiguous party word; spiritualism could 
quite easily be substituted for it," easier of comprehension. 
While the two energies are distinct, they join in the "structural 
unity" which constitutes humanity — God, instinct, mind. The 
grossest of these is mind — even the potentialities of chemical 
force, (innate affinities of matter), being of a superior order 
to mind, because that force never errs. Why and how mind errs, 
then, becomes a burning question, the answer to which cannot 
fail to help reconcile material science and religion. Though this 
is not theological, and so called "occultism" I abhor. 

Each of the two energies is capable of generating and ap- 
plying "specific energies" of its own kind. It is by co-operation 
of these that divination becomes a scientific possibility, by virtue 
of Free Will, which, along with Abstraction and Imagination, 
are joint products of these two energies. Their orderly cere- 
bration produces science. While, on the other hand, intuition 
is a specific product of one of the two energies alone, as judg- 
ment is of the other. (See Tabulation, page 120.) 

7 



One of these two energies I call Biologic, the highest pro- 
duct of which is mind — intellect. But this specific energy- 
can operate only through organisms. Something has first to con- 
trive the organism. So, it is clear, this biologic energy must be 
directed, played upon, by an energy of higher intelligence, — that 
is, superior to mind. 

The other of the two, I call Superorganic Energy, the 
highest product of which is intuition. Let us judge these 
energies by their fruits. Among the specific products of mind 
(which are not all bad), are evil, fear, doubt, disease, insanity, 
death, and among the products of intuition are faith, health, 
happiness, immortality. So we see that mind is a poor subject 
for worship. The insubordination of intellectuality is a menace. 
Telepathy is a delusion, "subliminal" mind is a myth ; and even 
"faith" cures are not of the mind. 



'Tis Ellu makes divination possible. Ellu might be called 
the god of intuitions and dreams ; but that would be pagan 
and unscientific. Ellu, in reality, is but the unfolding of your 
own primitive instinct — (which has forever possessed the most 
amazing powers), into your own Individual Independent Intel- 
ligence, which strangely enough some famous modern writers 
have endowed with the slatternly habit of dodging "under the 
threshold of consciousness," at the first shadow of an appearance 
of her lordly braggart-kitchen-master-mind, but which God him- 
self saw fit to make immortal, compared with which, mind is in- 
ferior temporal and perishable. 

When a nobody says a good thing, the cute listener seeks 
immediately to confront it with what "authorities" have said 
on that subject before him. Which is all very well, but the 
nobody can reply "He that hath ears to hear let him hear" for 
himself aright! Let him beware of mental illusions and halluci- 
nations, proceeding from distorted sense perceptions; for there 
is a deep truth in the bard's epigram, "A joke's prosperity lies 
in the ear of him that hears it." However, the nobody will pro- 
ceed to humor the cute one with a few authorities. 



tyat &$mv "AtttljoritteB" Iptie &atfr. 



"To the eyes of a philosopher that attempts to re-absorb 
intellect in intuition, many difficulties vanish or become light." 

— Henri Bergson, 
Professor of the College of France. 



"The story of the subconscious mind can be told in three 
words, there is none." — Hugo Munsterberg. 

Professor of Psychology at Harvard College. 

"Physiological experiment and simple self observation teach 
us that such an organ ('organ of representation' for intuitional 
mediation) has its own adaptive habits, its own peculiar memory, 
one might almost say its own intellgence. 

— Dr. Ernst Mach. 
Professor of inductive science, University of Vienna, 
in "Analysis of the Sensations." p. 86. 

(Note — The italics are mine. The point is profoundly significant — 
"Intellectuality alone can never grasp how life makes itself go") 

"For me, spiritual content .... springs from the 
spiritual fact that there is something higher in man than the mind, 
and that that something can control the mind." 

— Arnold Bennett. 

Note. — The italics are mine. That "something" not only can "con- 
trol" the mind's slow operations, but, on occasion, it can set the mind 
entirely aside, and use the brain and muscle mechanisms directly and 
independently, for purposes beyond the mind's grasp, in critical mo- 
ments, as in rescues from imminent disaster by instinctive acts involving 
the most astonishing display of prodigious muscular power, applied 
instantaneously, where resort to the reflections of reason would have 
meant sure death; proved a dozen times in my own experience. 

"To give it ('Life') beautiful and human proportions, it 
must be prolonged into the past and into the future. Into the 

past by study, into the future by intuition and dream 

Let us understand how to build our dreams, let us understand 
how to give them a scientific structure. For with this condition 
it is useful and good to be a dreamer." 

— Anatole France. 

9 



"Abstraction is the sceptre with which man rules nature." 

— Dr. Paul Carus. 

"If some one would make it his special study to find out 
how children can be assisted in cultivating the power of abstrac- 
tion, he would perform a great service for the science and prac- 
tice of education." — C. H. Judd, Ph. D., 

Professor of Psychology, Yale University. 

"A mind to which were given for a single instant all the 
forces of nature and the mutual positions of all its masses, if it 
were otherwise powerful enough to subject these problems to 
analysis, could grasp, with a single formula, the motions of the 
largest masses, as well as of the smallest atoms ; nothing would 
be uncertain for it; the future and the past would lie revealed 
before its eyes." — Laplace. 

"In writing these words (above), Laplace, as we know, had 
also in mind the atoms of the brain. . . . It is not too much 
to say that Laplace's ideal is substantially that of the great ma- 
jority of modern scientists." — Professor Ernst Mach, 

(in Popular Science Lectures, p. 188.) 

"It has always seemed to me incredible that we should not 
be able to know the future." — Maurice Maeterlinck. 

"All who admit of the existence of Destiny will see nothing 
more than natural in the fact that she indicates the way at each 
turning of the road." — Dr. Arnaldo Cervesato. 

"Who can say if some day . . . intuition may not take 
the place of observation, experiment, logic and calculation? 

■ — Laura I. Finch, 
(Editor-in-chief London Annals of 
Psychical Science.) 

"And Abiathar brought thither the ephod. And David in- 
quired at the Lord, saying, shall I pursue after this troop ? Shall 
I overtake them ? And he answered him, Pursue : for thou shalt 
surely overtake them, and without fail recover all." 

— I Samuel xxx : 7, 8. 

10 



"The Urim and the Thummim (The Oracle of Aaron's 
Breastplate) are implied, . . wherever in the earlier history 
of Israel, mention is made of asking counsel of the Lord by 
means of the ephod." — W. Muss-Arnolt, 

(In the American Jrnl. of Semitic Languages and 
Literatures. Vol. xvi, p. 198.) 

WHEN I say that to repeat the threadbare adage about the 
superiority of mind over matter, is to foster one of the 
most monstrous of the mind's own delusions, and when I say that 
the over adulation of mind (intellectuality), is a muddle and a men- 
ace, I would disclaim emphatically that it is in any sense a 
covert attack upon so-called Christian Science, or any other 
form of religious belief, for it is not. On the contrary, if there 
is any element of good in such a belief, what is here outlined 
would tend to put it upon the only truly "scientific" foundation 
it can hope to build upon for the future. For instance, one may 
take the book Science and Health and substitute therein the 
words Instinct and Intuition, for the words mind and Christian 
Science, wherever those words are used as synonymous with di- 
vine power, and thus begin the clearing up of an otherwise hope- 
less muddle of psychophysiological contradictions. To say 
"Mind is God," is not a clear discernment of apparent facts. 
Instinct, however, being of the superorganic energy, and intuition 
being of the soul, are really somewhat kin to our conception of 
God. Mind, the product of the amazingly fine skull mill mech- 
anisms, fashioned by instinct, for the transformations of sensa- 
tions and supersensual vibrations into human knowledge, is an 
astoundingly marvelous product surely, but compared with Pure 
Intelligence, or God, or even with instinct, it is a head made 
in a tin shop. 

Mind is almost sure to exert a baneful influence whenever 
it attempts to meddle with the province of Instinct. Mind was 
the necessary product of the highest forms of organisms. This 
made it a necessary evil, since its nature to meddle is inherent and 
ineradicable. I consider it, therefore, the original source of all 
the evil there is in the world. The "problem" of evil is solved. 
It is a redundancy to speak of "mortal" mind since there is no 
other kind in existence. From the very nature of things there 
can be no "divine mind." The nearest possible human approach 

ll 



to Divine Intelligence is through human instinct and intuition. 
But this book is anything but theological. 

It must not be forgotten, when reading what Jesus and the 
scriptures say about the source of all evil being in the heart, and 
that it is not only inherently wicked, but "desperately wicked 
above all things," that in old Jewish psychology the heart zvas the 
seat of the mind. Intellect, love, the feelings and emotions, were 
all one thing. For they had not yet discriminated between the 
noble and transcendant powers of the red element of life, over 
the diletante and cringing Gray, so they quite naturally lumped 
them all in the most evident of the two powers. Which also 
goes to show the subtle cunning of mind's ambition to usurp the 
real initiative and throne of Life. The misfortunes of any form 
of religious worship will not be in what I, or any other outsider 
may say about it, but only in that its corner stone is gray instead 
of red. 

However, this is a digression which gives unintentional 
prominence to a form of religious belief. The subject matter of 
this book deals with the question of the possibility of practical 
Divination. It is psychophysiological and not theological. It 
does not discuss, and is not intended to affect or influence, one 
way or another, any form of religious belief whatsoever. "With 
charity for all and malice towards none," it declares that 
there has never been but one real obstacle to divination, 
and to possess the faith that moves mountains, and that one 
obstacle is the meddling mind itself. The power to accomplish it 
exists in human life, but it does not reside in mind. How Child- 
ish then to deify mind ! Mind bungled along stupidly for un- 
known millions of years before a Harvey discovered the 
circulation of the blood ; mind has not even yet discerned the 
secrets of the liver or the parathyroids ; mind, after unknown 
millions of years of "life" experience on this thunder riven earth, 
only now begins to discover a few of the commercial uses of 
electricity and nothing of its nature. Call such stuff as that 
which mind is made of immortal? Let us back to our primitive 
Instincts, Prudence. 

c. H. E. 

Portland, Maine, 
July, igu. 

12 



jpBgrlforrafi 



In Two Parts. 



PART I. 



3% (§mth mb ff?e W^nl 

PPIffMpHERE exists in human life a very remarkable and 
H| fi f ||| mysterious something — faculty, property, power, 



H| force or what not, which the genius of language 
HI has thus far quite failed to grasp and embody 
^M?M%$MM%?M in a word or phrase. It is not soul. It is not 
spirit. It is not mind. It is not reason. It is not intellect. It 
is not subconsciousness. It is not the budding of a needless "sixth 
sense." It is not "subliminal" mind — (that ridiculous "ego" 
that dodges under the "threshold" of subjectivity, whose normal 
attitude resembles the mental state of the bulky bird that achieves 
insensibility by thrusting its silly diminutive head in the sand). 
And yet that mysterious something partakes somewhat of all 
the evasive properties and qualities, which most people attribute, 
more or less vaguely, to those much used terms — and has a 
something more, which is wanting in any one of them. To seize 
upon this naked and slippery vagabond of psycho-mentality, hold 
and clothe it in a phrase or word would seem an almost hopeless 
task. Yet it is very simple. Whether the result will be any more 
effective, or any less ludicrous as an exposure of parts, depends 
wholly upon your point of view, Prudence. For me it dispelled 
a dense fog. 

(Allow me to add here this personal parenthesis: not being 
a professional or experienced writer of books — this being the 
first, I trust I may be excused the above undue familiarity with 
the time honored "Gentle Reader" of other authors. It cannot 
be said that it is not equally androgynous, for it fits a him or a 
her equally well. Besides it brings your presence nearer, and is 
therefore more inspiring than the colder impersonality of "Gentle 

15 



Reader," in whom is merged the disconcerting masses of the 
"intelligent and discerning public") 

If you try to fit my right glove to your left hand, both fail- 
ure and the reason for it are very quickly evident. Figuratively 
speaking, that very thing happens when two people discuss psy- 
chic phenomena. No matter how learned they may be, they 
walk off, each with the others mismated ideas. Only they never 
discover the difference. Now; this is not due, as might be sup- 
posed, to the impenetrable psychophysiological mysteries of rights 
and lefts in the mechanisms of the sense organs and brain — (be- 
cause there is an independent intelligence in their "organs," 
that takes care of that for them). But rather to the different 
and confusing meanings given to words in common use by dif- 
ferent people, and by the same people at different times, and in 
different connections. The opposing words soul and instinct, for 
instance ; one generally construed as defining something spiritual 
in its nature as partaking of the divine, pure, — the other as 
inextricably anchored in, and contaminated with the grossest 
passions of flesh, are used interchangeably, and often indiscrim- 
inately by very learned authors. But the most common mistake 
of all is to confound mind and soul as the same attribute in life. 
The prime purpose of the book is to help remove that subtle source 
of confused thinking. 

The words subconsciousness and subliminal mind are the 
most popular modern terms by which attempts are made to isolate 
and designate this nameless something that has an undoubted 
separate existence from the conscious reasoning faculty. But 
eminent psychological authorities say these terms are inaccurate, 
inapt, misleading, in that there cannot be any such thing as "sub" 
consciousness ; the very ideas are contradicting. And as for a 
"threshold" dodging mind, that idea is also absurd. Others have 
written more circuitously about a great "mother reservoir" of 
pure intelligence, as something outside of "life," which the mind 
in certain states could tap. It cannot be that, any more than it is 
Luck or Destiny, because it is that which can apply the laws of 
natural forces to specific ends — on occasion, as history proves 
and I shall show. 

16 



The reason it cannot be covered by the words reason, intel- 
lect, mind, either separately or compounded, is because it is 
immeasurably superior to those particular attributes of life. 
Perhaps the word instinct, in its highest sense, comes nearer 
conveying an idea of this nameless something, than any of the 
terms in ordinary use. Anyway, Instinct is one of its chiefest 
instruments in shaping the affairs of life and destiny. I always 
have a feeling of profound gratification, whenever in the writings 
of great scientists, I come across such unconscious admissions 
of the existence of an Independent Intelligence superior to in- 
tellect, as appear in the assertion, repeatedly put forward, that 
some things they know "instinctively." It emphasizes the fact 
that there is not an iota of scientific evidence that any new "sixth 
sense" of a telepathic nature, is evolving, for the perception of 
obscure knowledge, too fine for the old fashioned senses. The 
power already possessed is enough. It is older than the race. 
It was in ectoderm and endoderm. 

Note this most important fact : whatever else it may be, 
it is intensely personal and individualistic. 



-o o o- 



T HERE'S always a cosy corner for superstition in every mind. 
The more cocksure learned the owner, the more elaborately 
will room be made for it. It's a bold and brassy thing to say, 
I know, Prudence, but for good cause as I will show. I believe 
that now, in this age of "wizard" science and invention, not only 
the popular, but the scientific mind is more superstitious than 
that of a savage, and just in that degree in which the scientist 
encounters more inexplicable things than the savage ever dreamed 
of. They are both human. "The world," says Current Literature, 
referring to the brilliant Frenchman, Gustave Le Bon and Sir 
Oliver Lodge as authorities, "is on the eve of a revival of super- 
stition on a grand scale." Referring to the delusion of the N 
ray, and the turmoil it produced in the scientific world, Le Bon, 
who is called by the Paris Cosmos, the greatest of modern phy- 
sicists affirms that "mere superstition had dominated the minds 

17 



of scientists to an extent that seems incredible to the person not 
familiar with the tendency of the worker in physics and chem- 
istry." 

So it is not the characteristic of ignorance. Quite the con- 
trary. It is an expression of faith in the existence of illimitable 
possibilities. I remember when I was a child, — (born in Maine, 
under puritanical influences), that we boys used to vie with one 
another in enumerating the infinitesimal dwelling places of God. 
"God is in that little stone" — "In that teenty grain of sand" — 
"In that nail in the fence" — and so on. There was no wonder 
or curiosity over the way of it or the fact of it. It was all taken 
on a natural faith, both in the inexplicable itself, — such as God, 
thunder and lightning, the budding of trees and crops, — and in 
any specialist in any of those lines, — preacher, farmer, sailor. 
The scientist is just such a child ; he places his implicit confi- 
dence in the statements of specialists in the scientific field. If 
there is any more superstition in the one case than in the other, 
it's likely to be with the scientist. 

Is there any difference in principle between the savage's belief 
that the skin of an animal he has dreamed of, will give him super- 
natural powers, (as certain colors will) ? and the idea of Josephus 
that when the magnificent sapphire connected with the Oracle 
of Aaron's Breastplate, changed to red it gave victory in war, 
and when to black, it meant disaster ? and the materialists' scien- 
entific theory of atomistic hylozoism, which carried to a logical 
conclusion, would make the little colored crystals in the box 
responsive on occasion? Which of these three propositions is the 
more deeply tainted with superstition, think you? This is no co- 
vert slur on science. It is rather avering that this new age of 
science, which is the new light of the world, is fast becoming 
more purely idealistic than ever before. The undreamed of pow- 
ers of the Independent Intelligence of man will help his mind 
apply the laws of the universe to ever higher ends, — but never 
impart that fantastic free willing which were the same as a 
child's pulling down the sun, as Emerson put it. 



18 



BEYOND all compare, the two most momentous ideas ever 
achieved by the inspired power of mind, and embodied in 
material inventions, were the wheel and the Oracle of Aaron's 
Breastplate. One was ensouled, if I may so express it, by the 
subtle mechanical principles that rule in the physical inorganic 
world, the other by superorganic forces belonging to the psychical 
organic world; both, therefore equally and inherently subser- 
vient to the principles of law and order that rule throughout the 
universe. There is not a particle more necessity for assuming 
the presence of anything mystic or occult in one than in the other. 
But strange to say, the one commonly considered the more ma- 
terial in its nature has led into depths not less profound than the 
immaterial. Science is today reaching across the unfathomable 
abysses of its own unverifiable hypotheses to clasp the helping 
hand of Psychology. 

Of these two visible emblems, as it were, of the two worlds, 
organic and inorganic, the wheel and the oracle, the wheel has 
gone forward in an uninterrupted progress of triumphant devel- 
opment, adding achievement to achievement, with results of such 
amazingly life like complexities, that the ordinary mind stands 
stupefied and bewildered in any attempt to comprehend the fur- 
ther subtle possibilities of mechanics. While stranger yet, the 
other, involving more obscure but more subtly powerful phases 
of energy, suffering from the lost art of practical application, its 
principles misapprehended and despised, has fallen into the utter 
obloquy that covers the disreputable arts of black magic. But 
according to the prognostication of scientists, its new day is at 
hand. 

The story of the wheel is an epic of intense interest. It has 
grown in its endless uses from the most humble beginnings up 
to the most multiplex applications of the mechanical powers. It 
has developed to such an extent that not only its applicability but 
itself, seems endowed with a miraculous power of pseudo intelli- 
gence, as we see it embodied for instance, in calculating machines, 
in linotype, and the modern printing press that can almost correct 
its own "proof." 

A sort of consciousness of the vast importance of the in- 
vention of the wheel, lingered for centuries upon centuries in the 

19 



minds of men, indeed, the results of it are still visible. In some 
great nations, it has never lost a sort of reflex spiritual dominion 
over mind. For to this day, according to the translator of Pro- 
fessor Ernst Mach's lecture on the velocity of light, in India and 
Japan, and other Buddhistic countries the symbol of the wheel 
is held in the highest regard as the emblem of the invisible prin- 
ciple of law and order, and of the superiority of mind over mat- 
ter. Mach himself, says, (Velocity of Light pp. 61, 62), "The 
wheel of a wagon appears to us a very simple and insignificant 
creation. But its inventor was certainly a man of genius. The 
round trunk of a tree perhaps first accidentally, led to the ob- 
servation of the ease with which a load can be moved on a roller. 
Now, the step from a simple supporting roller to a fixed roller, 
or wheel, appears a very easy one. At least it appears very easy 
to us who are accustomed from childhood up to the action of 
the wheel. But if we put ourselves vividly into the position of a 
man who never saw a wheel, but had to invent one, we shall begin 
to have some idea of its difficulties. Indeed, it is even doubtful 
whether a single man could have accomplished this feat, whether 
perhaps centuries were not necessary to form the first wheel from 
the primitive roller. 

"History does not name the progressive minds who construct- 
ed the first wheel ; their time lies far back of the historic period. 
No scientific academy crowned their efforts, no society of engi- 
neers elected them honorary members. They still live only in the 
stupendous results which they called forth. Take from us the 
wheel, and little will remain of the arts and industries of modern 
life. All disappears. From the spinning-wheel to the spinning- 
mill, from the turning lathe to the rolling mill, from the wheel- 
barrow to the railway train, all vanishes." 

Now if it has taken all the unnumbered centuries of physical 
life up to the present hour to write the engrossing story of the 
wheel, which is still incomplete, each new age closing with an 
expectant situation and "to be continued in our next," — how can 
it be so much wondered at that the application of the principles 
of superorganic energy has been so long delayed, and the Oracle 
fallen into desuetude? But the mind of man is surely ready for 
a new installment of this other continued story. 



-o o o- 
20 



IF the story of the wheel is an epic near its close, the story of 
the Oracle is but the preface to a parable — to an apologue in 
which men are just learning their A B C's in Nature's tongue. 
It is a most tremendously significant fact that the unrecognized 
Independent Intelligence of organisms, (some are inclined to 
confound this with Instinct), is that mysterious something which 
has absolute dominion over all the unconscious processes of life, 
thereby signifying that it must be familiar with all the require- 
ments of Nature's laws, (which science is so laboriously probing 
for). Nay more, it is able to instantly apply them to the organ- 
isms' needs. 

In the course of its constant mediations between the needs of 
organisms and the superorganic energy which it embodies, natural 
phenomena are produced, which have never failed to be more 
or less awe inspiring and bewildering to the intellect. So that 
from this source, superstitions and creeds without number have 
multiplied and thrived. The unconscious effort, more or less 
groping in the operation of all oracular devices was to reach the 
Independent Intelligence of the superorganic energy of life. This 
is the force which has remained unidentified and nameless, and 
utterly repudiated by science, (as a force to be reckoned with), 
down to the present day. But in the year 1871, Sir William 
Crookes named a supposititious phase of it, Psychic Force. It 
was not a happy term, rather unfortunate. It is misleading. 
Psyche was the name of the soul, personified as a deified spirit, 
in classic Grecian mythology. But psychic phenomena and psy- 
chic force, such as the learned researchers were investigating, 
namely movements of objects without contact, so-called "material- 
izations," levitations, table tippings and the like, have about as 
much applicability to the soul as the hands and figures on the 
face of a clock have to the ear. 

But even had the legitimate force concerned in such phe- 
nomena been fitly named, it could not have helped matters any, 
because such phenomena and the "force" that elicits them are 
utterly beside the question of prescience. In the true story of the 
oracle such visible phenomena possesses no special interest. They 
belong to the province of biologic energy or mind. 

21 



Where almost everybody else is hazy, Prudence, you and I 
will try to make some sharp distinctions concerning the various 
applications of "energy" in the realms of the organic and the in- 
organic worlds. The wheel it is clear, revolves only in the prov- 
ince of the inorganic world; impelled by the application of 
natural forces belonging to that world — (having very little to 
do with superstitions or spiritualism). Now while the general 
idea of energy is one of the absolutely unverifiable hypotheses 
of science — taken on faith — in the province of the wheel, the 
laws of its application are quite well apprehended, and so far, 
support the hypothesis. (I merely mention this fact to remind a 
possible scientific reader that there is no occasion to feel bump- 
tious over assumptions concerning energy.) 

The wheel belongs to the inorganic world. But the mind, 
almost everybody believes, does not belong to that province 
at all, but revolves only under the laws of a separate province. 
That belief is wrong. That belief is the main source 
of all the obscuring haze that prevents clear thinking on the sub- 
ject of the Oracle. The mind pertains essentially to the same 
province as the wheel! Here is where the materialist smiles a 
broad and gracious approval. But wait till we make the whole 
significance of the distinction clear. What the wheel is to the 
mind of man in the province of the inorganic world, the mind 
itself is to the independent intelligence of man in the pro- 
vince of the organic world, with all that that implies. That is 
to say, they are both powerful instruments, one a little more 
exquisitely organized than the other, but both in the hands of a 
superior something that knows how to apply the various forms 
and degrees of the "specific energies" of science. (There is not 
herein the slightest leaning to theology.) 

So much is clear. 

Now for the further significance of the distinction, let us 
assume that the two provinces of the organic and the inorganic 
are distinct; — that there are different energies that rule therein; 
that in one there is the "energy" of the science of mechanics, 
in which conservation rules supreme, through all its manifold 
and multiplex transformations to "power," light, heat, electricity, 
radio-activities, transmutations, "wireless," — until the mind stag- 

22 



gers and faints as the finer and finer transformations seem to 
lead up to and across the "borders of shadowland" into the im- 
material: That in the other there is the energy that rules and 
directs the mind through all its varied transformations — (for the 
principle of conservation must be universal and eternal) — through 
all its transformations to irritability, to consciousness, to percep- 
tion, to idea, to reason, to intellect, until its vast egoistic audacity 
would mount the throne of God Himself. Through it all, we as- 
sume that the distinction inheres, and we say there must be two 
energies if only after the manner in which there are two elec- 
tricities, — and I call them, for the sake of the distinction, the 
inorganic energy of the wheel and mind, and the superorganic 
energy of "life" and "spirit." (And right here is where the ma- 
terialist changes his smile to a frown, while his bold charger, 
sniffing the battle from afar, paws the earth and snorts aloud, but 
do not be disconcerted Prudence, there will be no charge.) 

But the imperative necessity of logic here steps forward and 
says, surely Nature, in the interests of universal conservation 
ought to have looked out for some medium of connection for the 
transformations of one energy to the forms of the other. Well, 
my dear Prudence, that is exactly what she did do when she ad- 
mitted sensation into the organic realm. From that instant 
began the superorganic energy transformations, which have re- 
sulted in the inexpressibly marvelous mechanisms of the organs 
of sense, each endowed with an intelligence essentially its own. 
The vital point in this whole distinction is that the deeper sen- 
sations are still due to the direct impressions of the superorganic 
energy of that, which for the want of a better name, men have 
called a primal instinct. But oh the majesty of the amazing 
truth Prudence ! From out that germ of Instinct has unfolded 
and evolved the truly psychic elements of our lives, sensations, 
feelings, emotions, with love and its godlike intuitions, all be- 
tokening the unmistakable presence in human life of an indi- 
vidual Independent Intelligence of transcendant powers, prac- 
tical prescience a possibility. 

There is nothing more "scientifically" certain in all expe- 
rience than the facts of sensation impressions, as the only primal 
facts, — these being the original source of all knowledge, reason, 

23 



intellect, and the fact of the existence of an individual something, 
{not a vague impersonal spirit or divinity), superior to reason and 
intellect, which, for the want of a better name, is commonly 
called Instinct, so that in the face of the overwhelming evidence 
of a mysterious, powerful force operative in daily life, (sometimes 
vaguely called Destiny or Luck), it is all the more surprising 
that there still remains such complete indifference to it and of 
course, consequent confusion of meanings in the minds of learned 
men, as cling to the use of the words, mind, soul and instinct, — es- 
pecially when used indiscriminately as names of the ever present 
mysterious something, the third party — the Individual Indepen- 
dent Intelligence. 

Undoubtedly the original Greek idea of the Psyche was some- 
thing spiritual, — ideal, indeed the soul in that word was a per- 
sonified deity, and so far unknowable. Any idea of the soul, it 
seems to me, is at least one remove further from "life" than 
instinct is. So when Emerson said "the soul knows all things," 
he could with equal precision and fidelity to known facts have 
said, instinct knows all things. Indeed, as matter of fact that is 
practically, the very way he put it, unconsciously perhaps, when 
at another time he said, "follow your instinct to the end." At 
least it goes to show that as profound a thinker as Emerson, 
used the words instinct and soul, somewhat indiscriminately. But 
under it all the main point comes out clear and distinct. Under- 
lying the use of indiscriminate terms, one idea is perceivable, 
namely consciousness of the presence of a mysterious third party 
which has not yet been blessed with a distinctive name of its 
own, — this something, which I have referred to as the Indi- 
vidual Independent Intelligence. Not necessarily implying direct 
connection with spirituality or divinity as the soul does ; and not 
so fleshy mechanical as instinct, but at the same time possessing 
powers very superior to mind — (as embodied in the words rea- 
son and intellect). Now, as it is plainly desirable to avoid the 
confusions that cluster about the old terms, let us therefore, leave 
the word soul as naming something which pertains essentially to 
the spiritual kingdom, which I in no wise intend to invade in this 
little book. And as for instinct, that specific word has been so 
long consigned, by habitual use, to the province of flesh and blood 

24 



in its grosser lineaments we will let that stand also as it is — not 
but that there are nobler lineaments in blood and muscles and its 
instincts than ever dreamed of in the old litanies and philos- 
ophies, Prudence, but on the score of clearness. The name In- 
dividual Independent Intelligence is so formidable for size, a 
better will presently be found. For me, I would sooner say the 
Three I's (III) than resort to the term, "subliminal ego," which 
only rouses my ire. Whatever word is adopted it should suggest 
the nature of the power it signifies, which is absolutely the great- 
est force operating in the world today. Once get a clear idea of 
it and you see in it the arbiter of science. For it is itself the 
embodiment of that superorganic energy whose antecedent im- 
pacts — "impressions," — are the first cause not only of all sense 
perceptions, but of those more obscure intuitions which first start 
up the organic machinery of the most powerful scientific imagi- 
nation. As I have elsewhere said, science without imagination 
is a brain without blood. It is therefore the only limit science 
has in its grasp of laws for a true interpretation of Nature. It 
is superior to the natural laws of the inorganic world, only in 
that it knows "instinctively," as the saying is, how to apply any 
law instantaneously to any special case in hand, even including the 
almost incomprehensible law of Probabilities. What that leads 
to staggers the most powerful imagination to portray. 

He who seeks a way to stand sponser for the miracles of 
the Bible, has here his strongest argument. If God told Moses 
how to make the Oracle, He did not subvert or supplant any part 
of a single one of His immutable laws. It was more economical 
— (and the law of least effort is the very law of all laws), to 
give Moses an intuition by which he saw a new way to apply 
existing forces. 

Intuitions from the three I's (III) will lead infinitely fur- 
ther with the Oracle, than intellect has led with the wheel, 
stupendous as that achievement has been. 

What the wheel has been to practical mechanics ; what elec- 
tricity is to time and space; what the telescope, the microscope, 
the camera, — in a word, what the lens has been to the whole 
body of physical science, the Oracle may be to your province of 
prescient Intelligence, Prudence. And when the universal code 

25 



is hit upon which shall bring man into working touch with his 
own Individual Independent Intelligence, (as sleep and abstrac- 
tion do in their unconscious moments where the symbols are 
wordless impressions), happiness, prosperity and knozvledge of 
immortality are assured. 



I DESIRE to make my claim of originality, in the construction 
of the wonderful numerical square of the alphabet, which 
is the key to the Oracle and which illustrates in a most remarkable 
way, the so-called magic power of numbers, very explicit, be- 
cause it happens that the Pythagorean idea of the number 365, 
referred to by Plato, was very beautifully illustrated in an article 
contributed to the "Monist," I think in 1896, under the title 
"Magic Squares," by Mr. C. A. Browne, Jr., in which this "mys- 
tic" number occupied the center cell. More particularly because 
in my arrangement of the square of the English Alphabet, 365 
also occupies the center cell. My reason for being explicit and 
emphatic is in the fact that Mr. Browne's article has a prior pub- 
lication. None the less, my arrangement is an absolutely original 
conception, and not in any sense or particular, a copy. I never 
came across the publication until long after my square was com- 
pleted. Not in another single instance in the whole 729 cells, 
does a duplication of his numbers happen. Besides the two points 
of view are totally different ; and my method of arrangement 
different. The inherent principles under discussion are radically 
different. This is shown in my chapter discussing the secret 
meaning of the enigmatical number plate so prominent in Durer's 
famous engraving "Melancolia." Also, inherent evidences of 
purpose are unmistakable. One appears as a remarkable cu- 
riosity of mathematics, aimless. The other has a definite, prac- 
tical application to a distinct purpose= 

Finally all followers of the Pythagorean idea seem to have 
founded their notions upon the too obvious but fallacious fact 
that there happens to be, as we say, 365 days in a year. But that 
is only approximate. It is inexact. It is not a mathematical 

26 



fact at all as everybody knows and as the necessary institution 
of leap year proves. From which simple fact my inference is 
that the origin of that mystic and significant number, was not 
a time idea at all. 



-o o o- 



IMAGINE two fine old gentlemen of the most unlimited wealth 
and power of the day, suddenly turned into a pair of old tat- 
tered, homeless and aimless derelicts, kicked out of gilded board 
rooms to wander unrecognized down Wall Street, or over the 
breezy links ? You would thus get only a dim glimmer of what is 
actually happening to the two most illustrious vagabonds of mod- 
ern science, — Luminiferous Ether and Molecular Theory. But sci- 
ence cannot go backward. Its fiat has gone forth, and the places 
that knew them shall know them no more forever. There is 
scarcely a doubt of that — at least in the mind of the devotees 
of the new views. 

Do you ask what has worked this amazing change, Prudence ? 
What could have caused this tremendous fall' from power and 
glory? O just a few new discoveries of fact, — radio activities 
and the psycho-physiological sensations of Time and Space did 
it all. They demanded "Relativity." To attempt explanations in 
detail, even were I able to do so, would lead too far afield. The 
fact is all that concerns us to consider just now ; the fact that 
we are standing on the threshold of tremendous revolutions in 
the scientific interpretation of nature; mainly by reason of new 
discoveries in biology and psychology. 

And yet with such an unbridled license to run wild, it is 
not to be claimed that the fascinating little crystals in the Oracle 
are responsively "sentient" to the compelling influence of your 
Individual Independent Intelligence, Prudence. But simply that 
they certainly do obey laws which that superior intelligence may 
have the power to invoke on occasion. However, I want to re- 
peat emphatically as disclaimer of any leaning towards mysticism, 
and as for occultism in the popular interpretation of that word, 
the very idea of it is hateful to me. May I not therefore reason- 

27 



ably hope that in expressing a belief that prescience and divina- 
tion is a scientific possibility, it will not appear to your calm and 
sober judgment to be altogether void of sense and logic? That 
this little book will not appear the fantastic fabrication of a 
long-eared imagination, iean, thirsty, frisky and irresponsibly 
free from the halter of reason, turned loose, as it were, in the 
rich and boundless pasturage of "shadowland" where the lush- 
juiced loco springs indigenous? 

'Tis Time and Space glamour the pen 

That would 'lucidate things for the children of men. 



28 



(Umrai tiDutltttra. 

far as I know, this little book approaches 
lp ^ PI the tantalizing subject of so called psychical com- 
|p ^^ pp munications, from an entirely new point of view, 
^ fH namely from the realm of individual sensations. 

U&^M%M£zM Heretofore the class of psychic phenomena which 
societies for psychical research, and independently, such noted 
scientists as Sir Wm. Crookes, Sir Oliver Lodge, Caesar Lomb- 
roso, Professor Hyslop of Columbia College, and scores of 
other illustrious men of science, have investigated, have been 
what I would term briefly for purposes of comparison, 
exterior facts (provided they are facts — / don't know. I never 
investigated them. I never attended a seance in my life — and 
even if they are facts they are immaterial to the present point of 
view — except negatively), such as movements of objects without 
contact, in the usual sense, so called materializations, rappings and 
table tippings, levitation and all such mediumistic performances, 
inexplicable enough surely, for the motive power of which Sir 
Wm. Crookes, in the year 1871, invented the term psychic force. 
It is to be noted that almost invariably the source of this motive 
power has been finally tracked down into the lair of ghosts — to in- 
fluences from disembodied spirits. 

There is another class of psychic phenomena, a little less gross 
and vulgar, that is to say, not so deeply tainted with fraud and 
pretense, such as those so ably and splendidly investigated by the 
late William James of Harvard University, to which he gave the 
appellation "seership." I mean clairvoyant visions and communi- 
cations ; clairvoyant automatic writings and the like. But even 
here again, one of the strongest, if not the prime motive in the 
interpretation of the facts crops out, and the search is for any 

29 



possible direct or indirect evidence there may be in it, of the per- 
sistence, or survival of a personality after death. 

There is one striking characteristic which may be found in 
all these exhibitions of an inexplicable power, namely they are 
phenomena which are sensibly shared in common by a number of 
people at the time ; as in a "circle" at a seance, or in clairvoyant 
sittings and trances in presence of company. 

Now there is still another class of psychic phenomena, by 
far more subtle and significant of possibilities of more tremendous 
import to human life, than any of the foregoing, and which are 
entirely distinct from them in the simple characteristic that they 
are not shared by others, any more than one shares his own secret 
acts of memory with another. And, it is to be noted, that this 
characteristic is not abated by the amazing fact that the most 
secret act of memory leaves a door wide open to its detection, 
over the portal of which, modern medical science has inscribed 
its new word of white magic, Psychanalysis. 

The class of facts to which I thus refer as distinctly individ- 
ualistic and personal, is made up of the astounding mental acts 
in states of abstraction, prophetic dreams and visions, presenti- 
ments and intuitions, and specially those incontrovertible experi- 
ences of life as facts, namely acts performed in an incompre- 
hensible way under the stress of sudden great emergencies, as 
when one says — and what is more common? — "I had no time 
to think, I acted instinctively." And this in a way that at the 
time appeared against reason and common sense, and which never 
could have been done in one's right senses, but strange as it may 
seem, it turns out that it was the only possible way the threatened 
life could have been saved from a horrible death. 

On several occasions I myself have had exactly such experi- 
ences, one of which occurs to me now : I was working in a 
mine in Colorado, the old "Pewabic." I was in the "sump," 
at the extreme bottom of a deep and narrow shaft. I had rung 
the signal to hoist, and the heavy steel bucket loaded with 
rocks and ore had gone up the shaft, when suddenly without 
any physical warning and without any premonition of danger, 
(I had been long accustomed to such conditions,) I was seized 
with a perfect paroxysm of uncontrollable desire to get out 

30 



of the shaft. Something mechanically compelled me to raise my 
hands like a flash to the bottom edge of the "drift" above the sump, 
and give a sudden and prodigious display of strength and agility 
by which I sprung upward and into the drift, putting my candle 
out in the act. At that moment a puff of rushing wind and a 
piece of flying rock struck me, and something with a crashing 
blow struck the bottom of the shaft, with terrific force, exactly 
where an instant before, I had been standing. I relighted my 
candle and peered into the hole. There lay the big bucket I had 
just sent up. its load scattered all over the bottom of the shaft, 
the strong sides of the steel bucket bulged and split open and 
crumpled, showing that the great force of the blow would have 
reduced me to pulp had I remained there an instant longer. 

Repairs were made and the work continued. Afterwards, 
after the wreck was cleared out, I had occasion to climb out of 
the sump to the drift, under normal circumstances. Then for 
the first time I realized the amazing nature and effectiveness of 
the power that had literally seized and thrown me bodily, in an 
instant, out of that death trap. For I found it a difficult and 
slow struggle clambering up the rough sides, with slips and fail- 
ures and fresh starts before I succeeded in reaching the drift. 

This experience I place in that class of psychic phenomena 
which are distinctly and essentially personal sensations. The 
facts of this class are far less open to doubt, as facts, than the 
grosser ones of the other classes of compounded psychic phe- 
nomena. For one reason, they are first hand, not complicated 
with outside personalities, and not shared or influenced by others. 
On the other hand, they are not of course open to experimentation 
by repetition. 

Is it not then perfectly and legitimately conceivable that 
this Genius of a Superior Independant Intelligence latent in human 
life, but distinctly personal, call it psychic force, instinct or what 
you will, can, on occasions, in extreme perils of death and disaster, 
instantly seize control of all the machinery of memory, thought, 
and action, and the "vast intrinsic stores of lasting energies" 
stored in muscle cells, and direct that individual movement with 
superhuman skill, swiftness and power, to a foreseen result ? 

Is there any other conception that fits the facts so well? 

31 



From this position it is but a single logical step to conceive, 
that this same kindly unknown, Intelligence, zvorking within the 
individual, can on occasion, cause an unconscious tremor of the 
wrist which holds the book, a twitch of a muscle here or there, 
which shall modify the operation of the laws of gravitation, attrac- 
tion and repulsion, centrifugal and centripetal forces which you 
invoke when you set the little invisible balls in the box to rolling 
about, that they should be thus compelled to obey a guiding force 
in their resulting combinations within the visible luminous space, 
so that out of a large variety of classified answers to specific ques- 
tions, that particular answer which is foreseen by the Independent 
Intelligence to be the one most nearly corresponding to the des- 
tined events, would be the one to be indicated by the appropriate 
combination thus unconsciously controlled. 

So from a distinctly practical point of view this little book 
attacks two beautifully entrancing but more or less bewildering 
problems : 

I. 

First, the Oracle of Aaron's Breastplate ; that unsolved mys- 
tery of ancient Hebrew literature, which has beckoned and baf- 
fled the scholars of all ages, of which Renan wrote, "It has never 
been ascertained by what mechanism the oracle was rendered;" 
and of which the general purport of what the encyclopedias say 
is that no satisfactory explanation of the mysterious Urim and 
Thummim of the Bible has yet been furnished. 

II. 

And second, the still more bafflingly elusive problem involved 
in the simple question, is practical prevision or divination a scien- 
tific possibility? 

Not that I would make a pretense of being able to qualify in 
learning and logic to reach a scientific finality in either one or the 
other of the two problems. But I do claim to have shown con- 
clusively herein, the most probable, beautiful, and only practical 
solution of the first one of the two, ever reached since the days 
of Moses and Aaron. The demonstration is convincing. But 
as for the more subtle problem involved in the operation of 
forces of a prescient nature, it is only fair to impose a condition, 

32 



namely, whoever does not believe in dreams or intuitions must 
pay one dollar extra, it being a clear case of contributory 
obtuseness, on his or her part, to things psychic, which in their 
nature are more real and convincing, or ought to be, than "things" 
themselves. 

I find my excuse for speaking of myself in the following lines, 
in the fact that whoever attempts any popular explanation of cer- 
tain classes of psychic phenomena, is almost invariably suspected 
of being in possession of a spiritualistic bias. In view of which 
it is only fair to my work to say at once, distinctly, that I am 
neither a "spiritualist," nor partisan adherent of any particular 
religious or philosophic creed, theory, or dogma whatsoever; 
(which is not saying that I am irreligious, for quite the contrary 
is the fact.) I am entitled to no "degree" and my name is 
without a "handle" at either end, (which by the way, I never spell 
in the middle, except when my dear old "Uncle" requires it on 
official documents, such as patents and the like.) I am not even 
a "professor" in any branch of "science," occult or otherwise, 
and never preached a sermon. 

Yet lacking all these customary qualifications for "holding 
forth" upon such problems as prophetic dreams, visions, and 
prescience in general, I must confess, somewhat shamefacedly, that 
I feel perfectly assured that I shall not be left blushing, unseen 
any more, when the world begins beating its path to my door, for 
the very best supersensible-iw/>r£.M«m-mouse-trap which the mod- 
ern world has yet seen. Any old rattle trap of a brain can "catch" 
sense perceptions. But I expect to show you that that is a very 
different thing. It is not so easy to lay hold of those impalpable 
impressions that are forever flirting with the superorganic energy 
of "life" and giving birth simultaneously to well formed impulses 
and intuitions of future events. 

To drop all irrelevant levity of thought and unseemly flip- 
pancy of speech, it must be noted in all seriousness, that the un- 
derlying principles of the two problems are inextricably involved, 
enmeshed as it were, one within the other, even as the amazingly 
intricate and complex physical mechanisms within the various 
organs of sense, uniting in one organic whole in man, is one prob- 
lem, — essentially for the biologist, — and the Love, dreams, and 

33 



aspirations shining through and irradiating the character of the 
individual is another, for the idealist and moralist. 

So in regard to both, I say frankly that I do not claim that 
what I herein advance, is so: But that in reference to the Oracle 
particularly, / saw plainly exactly how I could put myself in 
Aaron's place, and do the thing that he did. In other words, I 
saw how it might have been done, and did it. The supreme merit 
of my doing, if it has any merit, lies in the fact that it conforms 
to, and exactly fits the Bible narrative, as well also kabalistic 
traditions and records, and the new "finds" in the field of phil- 
ological science, rescued from the dust of the buried cities of the 
past. And this in the place of idle guesses, and vague and fan- 
tastic theories of the mysterious loss of all knowledge of the 
method or way, by which that most wonderful and effective oracle 
the world has ever seen, was worked. 

Surely, to see the way to restore such a lost gem of ancient 
Psychocraft, at the very beginning of a new age of idealism, 
which according to Dr. Munsterberg, is already upon us, is well 
worth while ; but to "tell about it in a plain way !" That is 
harder yet ; for how can a delving miner with a bent for me- 
chanical problems, be expected to sling the good English that 
"literary fellers" put in books? Evidently the best way for me 
out of this second dilemma was to adopt the way of the primitive 
savage, namely the ideographic; which is not only the plainest 
way possible, but happily is the very language of the prescient 
power in life that shapes prophetic dreams and visions of future 
events. Therefore in discussing these things, symbols, diagrams, 
personifications, and the mysterious ratios and relations of num- 
bers may well play a large part. 

Often times a few tangible picturesque lines is something for 
the mind addressed to lay hold of, in the quick apprehension of 
a new idea; something it can grasp and refer back to, when 
an abstruse point gets foggy. A result which one, not a genius 
in phraseology, may labor in vain to accomplish with words alone. 
All the more when the true significance of the words in use have 
become lost in the mists of vagueness, or so overgrown with the 
mould of indifference, that they do not convey any sharp or dis- 
tinct meaning at all, only a shapeless haze in the place of a clear 
idea. Mind, Instinct and Soul are such words. 

34 



Therein is my excuse for inventing the new personification 
of that Individual Independent Intelligence which surely accom- 
panies, and on occasion displays its master hand in the critical 
affairs of life. 

This Individual Independent Intelligence is that mysterious 
evasive something, which for the want of a better term is some- 
times called Inistinct. Its intensely human faculties and super- 
human powers, have long been known to be more marvelous 
in every day realities than anything that has ever had a 
fancied existence in the wildest of fiction or fairy lore. The best 
of it is this mysterious somebody, "Faculty," Good Angel or 
what not, is invariably man's nearest and dearest and truest friend. 
Whenever dire emergencies come, he it is who is the unfailing 
and unselfish hero. If you had the magic power to make a wish 
come true, he is in reality already in perfection of attributes, 
form and feature, all and more than your highest ideal and 
wildest hopes could in fancy picture yourself to be. For he is 
the immediate well spring of your best aspirations. 

But he is often driven to despair, mingled with disgust at 
the sheer stupidity of mind, which perforce must stop to 
argue and test every idea presented, or failing that, becomes in 
the face of any sudden emergency demanding instant action, a 
rattled and collapsing coward. This magnificent hero rarely ever 
bothers with words, though he knows all you ever knew and 
never forgets a single one. He has two languages of his own, 
both symbolic and both entirely wordless. One is like the silent 
pictures in a scroll-like panorama; the other is expressed more 
directly yet, through sensations, feelings, impulse and emotions. 

I have personified this incomparable Friend of man under 
the name of ELLU, which in the most ancient form of writing 
known is written thus : 

YT 
YT 

It will be vain to search Webster's or the Century Dictionary 
for the meaning of the beautiful and musical name ELLU. Ac- 
cording to the "Assyrian Dictionary," by Edwin Norris, Ph. D., 
Honorary Secretary of the Royal Asiatic Society of Great Britain, 

35 



Ireland, etc., etc., also "Concise Dictionary of the Assyrian Lan- 
guage," by W. Muss — Arnolt, of the University of Chicago, 
the word means clear, clean, pure shining, bright; exalted, noble, 
etc. 

As matter of curiosity some might be interested to know 
how this word would be expressed in the very latest visible 
phonetics of a new subtile unspoken language. Such may refer 
to Francis Galton's "Human Faculty." By principles there 
laid down, ELLU would be expressed by light pink shading 
through warm rose to a deep red. 

Precision in the meaning of words is all the more important, 
since formerly the provinces of feelings, emotions, quality, were 
utterly ignored as lying entirely outside the pale of science. But 
in this day — now note the strange fact well — human sensations 
have turned the most powerful and penetrating light that science 
has yet been able to avail herself of, in her efforts at making a true 
interpretation of physical nature. The former dogmatic prejudice 
and intolerance of purely psychological questions no longer 
"sullies the calm and noble lustre of unprepossession by which we 
so gladly discover the true inquirer." 

The new attitude has already brought on convulsions among 
the older theories, but the new child of science "Relativity," is 
well born and lusty and will doubtless hold its own. Science did 
not fail to see her opportunity, and now psychology and phy- 
sical science are traveling harmoniously, hand in hand together, 
in pursuit of the same common object, neither ashamed of the 
other's company. 

Formerly, interpretations of all psychic phenomena were rel- 
egated either to the priestly province, or to sorcery and magic. 
In later days, the far seeing sage of Concord wrote the pregnant 
lines, — 

"Magic, and all that it implies, is but a presentiment of the powers 
of science." 

ooo 



I REALIZE that it was comparatively easy to work out a prob- 
able solution of the oracle problem, and apply the principles 
involved to a practical result, and even improve upon the original. 

36 



But I realize also, that in the more subtle matter of prescience 
as a scientific possibility, how utterly inadequate are my meagre 
endowments for coping with a problem which no one mind can 
ever hope to solve, any more than the present state of science 
could have been the work of any one mind. All I can possibly 
hope to do is to render help, if only relatively infinitesimal. I am 
here reminded of what Carlyle once said concerning production. 
I do not recall the exact words but it was to the effect that 
if one could produce only the infinitesimal fraction of a product, 
let him "in the name of God produce." 

As magic and all that it implies, was but a presentiment of 
the powers of science, so science with all that it implies, (including 
its newest implication Relativity), — is but a presentiment of the 
unsuspected powers of mind. And there, in that word mind, is 
the very first thwarting of any plan of approach, in the inevitable 
fog that rolls in from the sea of tumultuous meanings of words. 
Tell me, Prudence, do you always mean just the same thing when 
you use that word ? Or does the idea it conveys get all mixed up 
with instinct, intellect and divinity, for instance? 

Therefore, in my use of the word mind herein, I define it 
as a product of biologic energy. I shall try to show the com- 
pelling importance of the difference that exists between 
sense impressions and sense perceptions; and that the origin of 
the human mind, (not instinct or divinity), was in the birth of 
sense perception. While an impression, (out of which a percep- 
tion is made), most certainly does arise in the supersensual prov- 
ince of the superorganic energy of life — (and may originate — 
so far as anybody knows — in Divinity), but I stop short at the 
first suggestion of theology, and turn square about in order to keep 
in direct touch with the mediating organ of impressions ; which 
surely must exist and which psychophysiological investigation 
is sure to explain sooner or later. At present we have only the 
inexplicable facts of psychic phenomena. 



37 



J&\\t Albgory of % (Ent^r i^tgn. 



uHje AUegnrg cf ttj? (Earner Imgtt 



-ooo- 



ISKSSS^ a g eneral principle, the inestimable help to the 
lH a HI m i n( ^ which visible lines, picturesque forms and 
HI r\ HI diagrams give, enabling one to convey an idea of 
H| Ip his own to another mind's quick grasp and appre- 

lllllBlStf hension, is well known, and is here availed of, 
with what aptness and success you alone must be the judge. 
The probable origin of successful .intercommunication of ideas 
between man and man was the ideographic method. That method, 
and its successors, "Letters," have built up a vast mass of re- 
corded and traditional "kenlore," the refinement or sublimated 
product of which is Philosophy and Science. In a most general 
way then, what the allegory would picture is : 

The body of acquired knowledge ; 

The source of "light," itself emblematic of the medium of 
revelation of knowledge, (but not in any sense theological). 

Sensation Impressions, 

Reason, formed of conscious per- 
ceptions. 

Instinct, founded on unconscious 
or intuitional perceptions. (Intuition 
is the mother of scientific imagination; 
science without imagination is a brain 
without blood.) 



The human's methods 

or 

means of acquiring 

knowledge. 



The end and aim of science and philosophy is the interpre- 
tation of nature. In trying to interpret nature, science is led to 
believe that all its infinitely varied and complex phenomena are 
resolvable to the transformations of one ultimate principle. In the 

41 



course of its magnificently brilliant career it was finally led, in 
its pursuit of Nature, into the realm of psychophysiological in- 
vestigations, and thereby finally succeeded in resolving itself 
into its own ultimate element, whatever Nature's might be. Its 
own ultimate element, beyond which it cannot go, is a sensation. 

For me, one of the most profoundly impressive and exqui- 
sitely fine achievements in all science, was the subtle discovery that 
even the source of its own idea of space, that intangible, indefin- 
able and incomprehensible principle in nature, was traced home to 
an independent sensation in the muscle mechanism of the eye. 
(The above display of adjectives, and this shouting the fact at 
you Prudence, with capitals and italics, may be pardoned to the 
overjoyed exhuberance of feelings that take possession of me 
when I see the ancient nobility of blood and muscle thus coming to 
its own again, and the usurped prerogative of initiative by the so- 
called "noble element" of the Gray matter, being partially at 
least restored to the red and rightful heir to the throne of "life"). 

So it has happened that the stupendous and bewilderingly 
complex phenomena of both lifeless nature and "life," organic and 
inorganic nature, has compelled at last, the universal acknowledg- 
ment of the existence of that power which ELLU personifies. 

The nature of the Independent Intelligence thus personified, 
is not vague and misty, is not diffuse, indefinite and general, but 
is intensely personal and individualistic. 

In the allegory this Independent Intelligence is represented 
by the six pointed star in the upper left hand corner of the page. 
Its flame shaped rays typify the reflecting power of that "primal 
light" which streams upon the field of thought, either under the 
intellectual effort of concentrated attention, or the more power- 
fully effective unconscious abstraction. This is the intelligent 
force which first endowed ectoderm and endoderm with the In- 
stinct to vary incessantly, new combinations of units, in the build- 
ing up of its countless millions of organic forms, through which 
their culmination is reached in the mind of man. 

The reasons for adopting a six pointed star is beside the 
present purpose, suffice it to say that these reasons are in no 
sense astrological, occult, or mystic. But simply and plainly 
typical of a certain inherent nature of perfect adaptability, which 

42 



don't require "reason." What light for instance revealed to the 
bee the perfection of the hexagon, for its purpose? 

It was not her purpose to reflect on the, to her unknowable, 
but beautiful fact that the icosahedron which is compacted of a 
score of tetrahedral units, reveals through its own complex out- 
lines the inherent hexagon. So for me, when the far seeing 
philosopher announces the extremely important part played by 
form in the abstract, in the creating of ideas in the mind, and 
incidentally that within a perfect crystal sphere his mind's eye 
can also detect the beautiful outlines of a perfect rhombicasid- 
odecahedron, I am inclined to accept the fact without controversy, 
being reminded of the sagacious conclusion of our dear old 
friend Artemus Ward, of blessed memory, who, when told by a 
burly fighter that he could "lick him with one hand tied behind 
him," quickly replied, "But my dear friend, there is no occasion 
to go for the rope." 

By form then, or otherwise, ELLU illuminates an original 
impression from the impact of some operation of a law of nature, 
or some hidden truth, for intuitional perception, which is the 
force that gives the first cue to scientific imagination, which in 
turn lights the further way to the reasoning faculty. 

In the allegory, science occupies the background and its 
law and order characteristic is aptly represented by form, num- 
bers, letters, which are the exterior symbols by which the great 
body of its acquired knowledge is recorded and transmitted from 
age to age. 

This background is composed of detached glimpses of the 
two "Tablets of Destiny" for the Oracle of ELLU, which taken 
together as a whole, or single unit, form the wonderful chart 
that illustrates the operation of a "motor setting centre" of the 
brain, in acts of memory, described in the book with illustrations 
drawn by the author. 

As the magic power of the "primal light," in the ancient 
idea, strangely foreshadowed the yet more wonderful and tri- 
umphant conquests of nature by the lens of science, so those 
rays in the allegory, streaming from the Independent Intelligence 
of ELLU, symbolize the source of intuition and the scientific 
possibility of divination. 

43 



®tme. 




WHEN the human mind tries to swell itself up big enough 
to enclose boundless space, in its search for a symbol of 
Time, it but betrays its own kinship with bubbles. So let us think 
of time as a breath proceeding from the infinite point of the Pre- 
sent Moment, creating a never ending series of ever expanding 
bubbles ; a new one forever incessantly budding from the very 
centre of the one which was new but the instant before. Thus the 
whole series for all time constitutes an unfolding flow of pure du- 
ration. Thus it may be conceived how the oldest, ever-flowing 
further away, may still forever remain in contact with the newest ; 
while echo-like influences from the remotest, unconsciously co- 
ordinate with the generating breath out of the future, to shape 
the "event" of the Present Moment. 

Directly under the flaming star is a diagrammatic symbol of 
Time. That mysterious indefinable element in human life which 
we arbitrarily divide into past, present and future, so the central 
idea in the diagram, expressed briefly, is that co-ordinating in- 
fluences which are forever flowing from past (remembered) 
events, and from future events, (indicated by the featherless ar- 
rows from opposite directions), incessantly meet in a flux that 
comprises the complex events of the present moment, — here in- 
dicated by the tiny bubble, being pricked as it were, by the oppos- 
ing arrow points. This little bubble of the present moment is 
thus shown as if forever in the act of breaking and yet forever 
being renewed. But such a bubble preconceives the necessary 
presence of a continuous, generating breath. The co-ordinating 
influences from past and future, are continuous, and the bubble 
may be likened to the resultant of two opposite forces, — that of 

44 



cohesion and expansion; cohesion of the exterior filmy shell and 
expansion of the generating breath. But it is always the breath 
that is the stronger, and though the bubble forever breaks, the 
breath is forever expanding into the past, as we say. But now 
we must tread warily, for surely there is trouble ahead for our 
symbol. 

Two separate influences from opposite directions would 
seem to be best represented by two opposing breaths and two op- 
posing bubbles, for if the future is forever expanding into the 
past, as we reason, then there must come a time when there 
would be no future. So in very truth that cannot be the way of it. 
We reason that these unfelt influences must be reciprocal, that 
the future can expand no more into the past, than the past can ex- 
pand into the future, — so that the present moment would best 
be represented by the line of contact between two vast bubbles, 
so inconceivably vast that the contact of their peripheries would 
be represented by a straight line, yet with all our efforts we are 
still left perplexed, bewildered and disconcerted by this element 
of Time. There is only one way out of the difficulty. 

If we could rid ourselves of this thraldom of absoluteness — 
yoked as we are to sensations and sense perception, reasoning, 
and by the power of abstraction, enter the "field of anyness," as 
Dr. Paul Carus calls it, (as we surely do in deep sleep, and some- 
times in the half waking state), we should see in truth that Time 
is only one big bubble after all, and the whole of it is now. 

So the idea in our straight line in this symbol of Time, (ap- 
pearing as two arrows approaching a point from opposite di- 
rections), the invisible influences flowing in from past and future 
events, cannot so well be symbolized by a line of contact between 
two infinitely large spheres, and may be more appropriately 
represented by imagining this line to be the impalpably thin edge 
of a transparent reflecting surface, (like that of still water where- 
in life and relative time began), which is forever cutting through 
the centre of the bubble of every succeeding present moment, at 
the instant of its simultaneous birth and death. . . . "Of the 
borealis race, gone ere you can point their place." So in the 
symbol, the bubble's half reflection, completes the sphere of the 
present moment; half in the past, half in the future. 

45 



There is thus beautifully typified at the same time the in- 
eradicable principle of rights and lefts in nature — ineradicable 
for us, with our hemispherical mechanisms of perception in a 
double lobed brain, with its half guessed and amazing powers of 
prophetic reflection in states of abstraction. 

When impressions began with the origin of life in the 
ocean, it was destined that perceptions should expand in a rarer 
medium. It is not therefore amiss for the spiritualists to imagine 
that the present life is but the ocean to another yet rarer medium 
into which the further expansion of the breath of the bubble of 
the present moment may go, to weave fairer forms. But when 
we mentally try to enter the labyrinthian realm of endless Time, 
with our double lobed brain, we must tread warily lest we drop 
inadvertantly the cue of a safe return to the rights and lefts of 
skull bound perceptions. There was graven over the portal of the 
temple of Isis in old Egypt these words : 

"I am all that hath been, is, or ever shall be, and my veil hath no man 
yet lifted." 

That strange enigma of the ancients, which has so awed the 
succeeding ages, is answered in the single word, Time. In this 
new day we see how modern science accepted the challenge of 
antiquity. How in solving some of the confounding mysteries 
wrapped up in the velocity of light, and its other manifold phe- 
nomena, science boldly lifted that inscrutible veil of Time, and 
thereby laid the foundation of the new science of "Relativity." 
With all the tremendous consequences to old theories, which the 
new word of science implies, we are, after all, but brought around 
again to another pregnant saying of antiquity. "Man is the 
measure of all things." That is to say, it is all a question of 
sensation. 

Psgrljtr interpretation. 

IN the allegory, Light from the symbol of ELLU pierces the 
bubble emblem of Time, as if co-ordinating the influences of 
past and future, to shine directly with concentrated power, upon 
the small spheres in the aperture, which with their diverging rays 
constitute tha symbol of intercommunication between conscious 

46 



will, and the unconscious power of the Independent Intelligence, 
(ELLU), which shapes impulses, intuitions, dreams and visions. 
These transparent colored spheres are most beautifully and 
logically adapted to furnish the psycho-physical means of a pos- 
sible communication because the nearly frictionless units, in- 
visible while in their little chamber, are absolutely free to inter- 
mingle into combinaton for the luminous aperture, uncontrolled 
by any possible physical act of the conscious will. Each combi- 
nation of three out of a given number of units, all exactly alike, 
except as to color, has a certain meaning. For while they are 
free to fall into any possible combination of three, no combination 
can be made which will not stand for one of the twenty-seven 
characters of the English alphabet, (including the indefinite &). 
It is impossible for anyone to willfully determine beforehand, 
which particular one of the possible combinations shall appear in 
the luminous aperture. It is as near an illustration of pure 
chance or "destiny" as anything well can be, and yet the combina- 
tions are formed under the operations of infallible laws. There 
is no such thing as purposeless chance in the world. 



IT is now desirable to symbolize crudely with a few simple 
lines, an idea of the senses relatively to the provinces of In- 
stinct and soul. As I said in the beginning, I am not a learned 
professor, but so far as I have read, the weakness of all modern 
philosophy seems to me to be in a rather sloppy apprehension, 
and application of its own distinctions between Instinct and Rea- 
son. I will give an example presently — (though of course, I know 
that if this falls under the eye of the Professor who wrote it, 
that he can easily make "pulp" of me and my notions, — which 
is not admitting that I am a block head either). 

Philosophers say, truly of course, that sense perception is 
the source of all positive knowledge. It is shown that the birth 
of mind was in perception. Before that, all intelligence was 
merely brute instinct. Then arguments and deductions based up- 
on sense perceptions begat Reason. And, as the tale goes, though 

47 



they ever after lived happily and begat a large family of "fac- 
ulties," Reason remained supreme, the lordly, domineering, ever 
arrogant and testy head of the family — while instinct modestly 
hides away in the dark, (oh the shame of ingratitude) ! 

But here is the promised example : "Instinct is the more 
primitive and essential," says the Professor in discussing the de- 
velopment of mind and reason, "It is also the more narrow, con- 
densed and specialized. Bound close to the preservative and 
perpetuative activities, and so restricted by the peculiar forms 
and needs of the organism it lacks adaptability and elasticity." 

Whereas, if evolution and biology prove anything at all con- 
clusively it is that reason is the faculty which is "bound" head 
and heels to sense perceptions, which in turn is bound and shackled 
to its own machinery for interpreting impressions. However, 
that is slightly aside from the present point. "The emergence," 
says the Professor, "of a human from the multitude of brute 
species is the most wonderful fact of biological history. . . 
Man's humanness rests its case on the fact of his human mind. 
What above all is peculiar to that mind is its foresight ; its 
faculty of abstracting the fixed and constant elements from the 
general evanescence of experience, and, by service of such ab- 
stractions, its power to predict the future. . ... It (instinct) 
is anchored so snugly to the concrete case that abstraction is 
impossible, and without abstraction there can be no freedom, no 
ideality. 

"Thus the hugeness of the gap separating man as the reason- 
ing animal is warranted by the nature of reason itself ; for be- 
tween instinct and reason is all the difference between blindness 
and seeing, between servile subjection to ephemeral events and 
spiritual freedom in the realm of ideas." 

Now it is not only easy to show that the power of abstrac- 
tion belongs more essentially to the province of Instinct, rather 
than to that of Reason, but that the Philosopher himself un- 
consciously admits this fact in a dozen places in the very same 
article from which I have quoted. For instance, "Of all the 
myriad idols which men have shaped them of their imaginings 
none stands forth so austere, so august, and so transcendantly 
elusive as truth." (The italics are mine.) Then out of this 

48 



fact the author shows how religions, the "long pageant of by-gone 
worships," sprung; how creed gave way to creed, symbol to 
symbol, pantheon to pantheon, "with kaleidoscopic ease of mu- 
tation," but how the motive remained unabated and unabashed 
through all change. "Surely this motive — able to withstand 
so oft-repeated overthrow of its dearest idols — must spring 
from an instinct deep-wrought in the human fibre ; it must have 
a source in some perennial prepotency of man's disposition and 
its final reason in the laws of life and mind — aye, in the very 
essence of that Nature which has brought into being life and 
mind. 

"And obviously there is, through all the change, a constant 
factor. It is the factor without which the development of a su- 
per-brute intelligence must have been forever impossible, for it 
is the key and support of the building human mind. This factor 
is belief in truth." 

Where did he get that belief if not through Instinct? To 
show that that is exactly what the writer himself meant I quote 
again, — "But the philosopher has at least in his favor that he 
judges in accordance with instincts to which nature has indu- 
bitably given rise." 

Finally, this masterly summing up, — "Our measure of the 
world is human science, and the measure of science is human in- 
telligence, — in the last resort the power of imagination. For im- 
agination is not alone the solace of life; it is also and above all 
else the faculty which has lifted man above the time-serving 
brute, making possible his insight into the natural history of 
what lies behind the screen of sensation. Imagination is the 
power whereby we discover truth ; it is the instrument by means 
of which we rear the wonderful structure of human knowledge, 
our parable of reality. Its potency measures possible science; 
its flexibility determines mental evolution." 

Now what I claim, and what I would labor to show is, that 
abstraction is made possible, and imagination gets its cue to a 
supersensible and hidden truth, only by coming directly in touch 
with what we call an intuition. And what is an intuition but a 
pregnant symbol in the superorganic code of that Independent 
Intelligence, which, to avoid the confusions of thought that 

49 



hang about the old word Instinct, I have herein personified as 
ELLU? 

With this in mind it is at once seen how logical it is to 
give to Instinct in the allegory a wider realm than any, or all 
of the reason-building — senses. 

Sty? gambol of % BttiBtB. 

IN the series of concentric circles in the lower left hand corner 
of the cover design, is symbolized the five senses, and other 
faculties, the interrelations of which, are more fully described 
in the scheme of the human faculties in the following chapter. 
But I would here repeat the warning that the source 
of much looseness of thought concerning psychic phenomena, 
arises from the indefinite and indiscriminate use of the terms 
sense impression, and sense perception; as well also the careless 
habit of using the words mental and psychical as always synony- 
mous ; which even the dictionaries seem to sanction. But this 
should be guarded against with what care is possible, in order that 
the fine and vital distinctions that exist, can be clearly appre- 
hended. For instance, no one really thinks of his soul as the 
same thing as his mind, with which he secretly plots and plans 
and schemes to outdo or overreach his neighbor. Then why 
treat the words that stand for them as synonymous? The vital 
distinction that exists may be made quickly applicable by the 
following simple formula: 

Impressions are psychical in their nature ; Perceptions are 
mental in their nature. Impressions come from impacts of events 
and things in the outside world, and existed before "mind" was 
born, according to the science of biology. A sense impression 
is as infallible in its nature, as the law of gravitation. A sense 
perception is the more or less faulty interpretation of an impres- 
sion, to the mind. 

In every step of the organic process of the transformation 
of an antecedent superorganic energy impression, (which is 
psychical), to a sense perception in the brain, (which is mental), 
lurks the constant liability to a wrong interpretation of the ante- 
cedent impression and a consequent possible illusion or hallu- 

50 



cination. This vitiating taint of the judgments of reason is, 
therefore, never absolutely and wholly absent, though for all 
practical purposes, and for the uses of science a sense perception 
is fairly reliable. 

Subtle as this distinction is, the bubble idea in the allegory 
lends itself beautifully to a symbolic representation of it, thus : 
The circle outline, as a whole, represents one of the "senses" 
as a concrete something. The convexity or outside of its curve 
represents Impressions and consciousness, while the concavity or 
inside of the curve, represents perception and memory. For 
further explanation of the idea see the scheme of the life fac- 
ulties in the following chapter. 

MttBtmtt, 

THE first six or smaller circles, are concentrically poised with- 
in the province of the Independent Intelligence of that su- 
perorganic energy, which we commonly call Instinct, which is 
here symbolized in the circle next to the outermost one of the 
soul or "spirit." Instinct has absolute dominion over all the un- 
conscious processes of life. Over assimilation, nutrition, glan- 
dular secretions, circulation — in short over metabolism ; as well 
also over those conditions which produce impulses ; and is that 
which leads imagination into touch with intuition of future 
events and hidden truths. When the interplay of waking life 
and consciousness, and their inseparable adjunct, memory, with 
their joint product, intellect, demanded the "specific results" of 
sleep, sleep came ; but only for those faculties which are not 
under the direct and special care of the Independent Intelligence 
of Instinct, which never sleeps. 

Sip ffett&itlmn of Bittp. 

SLEEP is an organic function, unknown to the structureless 
germ and its instincts. The rythmic and diurnal swing of this 
pendulum of sleep symbolizes a purposive design back of the 
phenomenon of sleep as a physical necessity. It is conceivable 
that the psychic purpose of sleep, (whatever physical needs it 

51 



may supply), is the conservation, within the organic mechanisms, 
of the godlike powers of that Independent Intelligence which 
were bestowed upon the original life germ ; to keep that divine 
spark alive as it were, within the excessively perishable gray el- 
ement of sense and intellect; which element as a physiological 
fact, dies instantly without blood, as well as being the first to 
succumb at somatic death from any cause. 

It is also conceivable that the powers of the Independent 
Intelligence of sleepless Instinct, is most likely to be conserved 
in the blood, or other secretions. We know from experience and 
history that those powers may be reached, tapped as it were, 
by those able to assume the state of mental abstraction. The more 
perfectly that state approaches the natural abstraction of deep 
sleep, where consciousness of sense perceptions is shut off, the 
keener and surer will be the perception of hidden truths. 

It is one of the most amazing facts of race experience, that 
men remain so stupidly and wilfully blind when by effort they 
might see. It is as Elihu the son of Barachel the Buzite, of the 
kindred of Ram, said to Job in his indignation, — 

"For God speaketh once yea twice, yet man perceiveth it not. In 
a dream, in a vision of the night, when deep sleep falleth upon man, 
in slumberings upon the bed, then He openeth the ears of men and 
sealeth their instruction." 

Practically, the powers of abstraction, acquired or natural, 
enter the state in which an impression is interpreted direct, first 
hand, as it were, or as we say "instinctively," or by virtue of an 
intuition, regardless of the slower workings and faulty processes 
of sense perception interpretation to the brain mechanisms used 
in reasoning. 

Dr. Paul Carus well says "Abstraction is the sceptre with 
which man rules nature." Then, if ever, is reached that state of 
perfect receptivity which shuts out all preconceived notions, 
and the "void of anyness" entered for the swift impress of new 
ideas, from the deft touch of your higher self, your own ELLU. 



52 



§>lnp mb firauna. 

THE most perfect state of mental abstraction known to the 
human mind is represented by the figure in the Pendulum of 
Sleep. The main stumbling blocks to reason namely, time and 
space, do not exist in that state. Their emblems, the hour glass 
and dividers are seen falling from the relaxed grasp of conscious- 
ness. But there are other stumbling blocks to the conveyance to 
"mortal" mind of conceptions of abstruse and obscure truths, 
namely Reason and Speech ; so their emblem also, the pen, has 
slipped from senseless grasp. In their place ELLU has tossed 
receptivity into the lap of the sleeper. — This quality of receptiv- 
ity is what Dr. Carus has aptly named the field or void of "any- 
ness ;" which has been emptied by abstraction of all precon- 
ceived ideas and prejudices, and upon which play the impacts 
from without, — direct impressions from the province of super- 
organic energy. The automatic attempts by brain mechanisms 
of perception produce the symbolisms of visions and dreams, — 
these form the wordless language of intuitions and premonitions. 
Human experience has piled up mountains of evidence that 
such symbolisms are often indubitably purposive, and are there- 
fore susceptible of interpretation, could only the right prear- 
rangement of a reciprocal code between language and impression, 
be hit upon. Whether or not man ever finds a practical way to 
do it, makes no sort of difference to the principle of its con- 
ceivableness as a scientific possibility. 

/ cannot explain how and why the X ray enables my eye 
to "see," and my brain to "perceive," that which without the 
X ray, would remain absolutely hidden from my sight, in any 
other kind of light known to science. But the fact of it is not a 
whit more scientifically certain than the facts of prophetic 
dreams and intuitions which make use of the language of psychic 
symbolism. 

For Reason and Speech to a spirit free, 

Are sandals of lead on a swimmer at sea. 

And Time and Space glamour the pen 

That would 'lucidate things for the children of men. 



53 



SO far as the allegory goes, it only remains to note the simple 
fact that the shadow letters in the word, which gives a title 
to the book, very prettily symbolize the art of Psycho craft, as 
belonging essentially to the realm of law and order, and not to 
the province of mysticism. The letters though incomplete to ap- 
pearance, are formed strictly according to the laws of vision ; 
according to point of view, perspective, direction or source of 
light, etc. For instance if a tombstone is photographed, the pic- 
ture would not show the letters cut upon it, in complete outline. 
Only the high lights print, yet the mind finds no difficulty in 
reading at once the whole inscription. 

Indeed, according to physiological authorities, no problem 
as to the identity of letter thus formed ever reaches the mind 
at all. The process is not mental but psychical. It is settled 
unerringly by the Independent Intelligence which has imparted 
to the organ of vision itself, a power of judgment of its own. 
See Mach's Analysis of the sensations. 

Everywhere, evidence of the activities of superior Individual 
Independent Intelligence is simply overwhelming when once the 
mind is opened to receive it. 



54 



Bttym? nf Ifuman %\U Jffarultt^js. 



grljemr of ij^man Htfr 3Far«ltt^H. 



Present Moment. 
> o < 



Past. 



Future. 

('mo? astrological) 




(parting Ifuman Htft SfarultteBL 



f9MSS$M S a g eneral rule > the purpose of charts, maps, di- 
Hl A sit a grammatic tabulations, and the like, by giv- 
||| /\ HI in S graphically a bird's-eye view, as it were, of 
lis iii a concrete thing as a whole, is to help the mind vis- 

^fMiyiyi^ll ualize and hold the relative connections of the 
parts thereof. But this is far from being the whole of the present 
matter. While it is important for the clear apprehension of a 
thing as a concrete whole, to apprehend also the interrelations of 
its parts, as a general fact, without going into details, the vital 
necessity is to present clearly, in the same general way, the fact 
of their differences. Because back of these differences may lie 
hidden the ultimate purpose of the thing as a whole. The direct 
purpose of a part (a sense), may be quite another thing. It is 
likely that the question, "Is life worth living" would not arise 
in those cases where the purpose of life is clearly present to the 
mind. 

For myself, I was seeking a basis for a reasonable belief 
in a detail of the purpose, viz., the scientific possibility of pre- 
science as a human faculty. I do not know what particular cir- 
cumstances led the great scientist, Ernst Haeckel, to the logic 
of immortality, (spiritual persistence or indestructibility of per- 
sonality), but when I had succeeded in locating to my own 
satisfaction, the knozvn "faculties" each in its own, or right 
subdivision of the two provinces of life (mental and psychical), 
that simple little circumstance of logical classification made im- 
mortality apparent as an inevitable certainty. And this without 
necessarily involving any particular theological theory. Best of 
all, my tabulated arrangement, above referred to and shown 
in another chapter, was the only classification I have ever seen 

57 



that brings about harmonious agreement among all the otherwise 
"inexplicable" phenomena we hear so much about. 

Now mind, considered as the reasoning faculty, or intellect, 
it must be remembered, is herein regarded as something absolute- 
ly different and separate from the "psychic" or intuitive faculties. 
These two widely different faculties, as hereafter shown, stand 
at the head of two distinct provinces of life. The mind, as rea- 
son, is necessarily conditioned in time and space — (as the two 
phases of physical motion) ; while the psychic, or intuitional 
faculty is not in the least so conditioned, (not on its own account), 
but is absolutely independent of those conditions, which are so 
necessary to the orderly cerebration, or proper working of the 
mechanisms of the brain organisms of the mind. Being inde- 
pendent of, and superior to the laws of those mechanisms of 
mind, it can, and indubitably does help the mind in its use of 
them, — on occasion. Thus it became necessary to consider "life" 
experience as divided into two distinct provinces, separate one 
from the other, but at the same time possessing potentialities of 
interrelational products. 

In this scheme the dominion of the mind does not extend 
beyond the circles of the senses, because strictly considered, 
mind is entirely dependent upon sensation for its perceptions, 
.and is therefore conditioned in Time and Space. While the two 
outer circles in the diagram indicate faculties superior to sensa- 
tions and so are not thus conditioned. But these superior fac- 
ulties are in no wise precluded from influencing the sensation 
mechanisms of the mind, whenever they are left free by the 
mind to be influenced. The very best proof that they are thus 
left free a good part of the time, is furnished in the com- 
monest phenomena of life, namely in sleep and dreams. In sleep 
the mind is quiescent. A perfect state of abstraction from sense 
perceptions exists. Even memory then plays only an incidental 
and unimportant part. Because it is then that the "void of any- 
ness" is produced. It is then that the higher powers of life, 
(the III), can use the mind mechanisms for producing impres- 
sions in their own zuay; and their own way is not the mind's way, 
which is conditioned in time and space. But sleep removes the 
conditions, temporarily, and mind and the higher intelligence 

58 



may then meet. Dreams prove this. Mind is further conditioned 
by language, so the impression made by the higher intelligence, 
which is free from all these conditions, is symbolic. 

It is known that a dream embracing events extending over 
long periods (as the mind interprets it), occupies in reality, in 
producing that astonishingly complex panorama in its play upon 
the brain mechanism, an incredible short flash of time. Addison 
relates a typical instance in the Spectator : "The angel Gabriel 
took Mohammed out of his bed one morning to give him a sight 
of all things in the seven heavens, in paradise and in hell, which 
the prophet took a distant view of, and after having held ninety 
thousand conferences with God, was brought back again to his 
bed. All this was transacted in so small a space of time that 
Mohammed on his return, found his bed still warm and snatched 
up an earthern pitcher, which was thrown over at the very in- 
stant that the angel Gabriel carried him away, before the zvater 
was all spilt." 

The two great Scotch physicians, Abercrombie and Gregory 
recorded many similar instances, one of which is quoted by Dr. 
Dendy as follows: (Philosophy of Mystery, p. 239). "A gentle- 
man dreamed that he had enlisted as a soldier ; that he had 
joined his regiment; that he had deserted; was apprehended and 
carried back to his regiment ; that he was tried by a court-martial, 
condemned to be shot and was led out for execution. At the mo- 
ment of the completion of these ceremonies, the guns of the 
platoon were fired, and at the report he awoke. It was clear that 
a loud noise in the adjoining room, (a slamming door), had both 
produced the dream, and almost the same instant, awoke the 
dreamer." 

Although the actual operation of the mind in ratiocination, 
— (as a process not as a product of reasoning), are comparatively 
slow, yet the prodigality of nature here as elsewhere, has ren- 
dered its possible scope altogether incomprehensible, by the enor- 
mous number of its "soul cell" units in the brain, (which a German 
biologist has estimated at six hundred million). The possible 
thought combinations thus provided for, are beyond all human 
thinking. Any effort to compass this fact is benumbing to the 
sense bound intellect. But when the higher Independent Intelli- 

59 



gence of the other self (the III), finds its opportunity in sleep, 
the mind being then quiescent and the machinery at rest, it may 
play upon that waiting organism and with deft fingers, through 
new combinations of its cells, produce the first impression of a 
truth, which never had existed in memory, and which the mind 
had sought in vain to grasp. The result is always the same, 
whether it is the revival of an old impression, lost from memory, 
or an entirely new combination, namely, it is a symbolic repre- 
sentation — a dream picture. But it is often enough to give 
the reasoning mind its cue, which it may take up and work out 
in its own way, whenever it is wise enough to take the hint. 

A most beautiful illustration of the truth of this is related 
in another place, the dream of Professor Agassiz, as related by 
his widow, which is only one among untold thousands of sim- 
ilar instances in the experience of mankind. 

Subtle proof that the mind has nothing to do in the pro- 
duction of a certain class of impression, is not wanting. It may 
be found in the innumerable instances known to medical history, 
where after long suspension of the mind faculties, in catelepsy, 
and after shocks, injuries and the like, the machinery of life 
functions goes on uninterruptedly; and when the faculties are 
finally awakened, they begin exactly where they left off when the 
shock came. 

Again, under normal conditions, to illustrate the idea that 
the mind has no power of reflection or judgment in a dream, Dr. 
Samuel Johnson relates that he once had a contest of wit with 
an antagonist in a dream, and found himself confounded, de- 
pressed and mortified that his antagonist always got the better 
of him. But when he reflected upon the matter on waking, he 
said, "Had not my judgment failed me, I should have seen that 
the wit of this supposed antagonist, by whose superiority I felt 
depressed, was as much furnished by me, as that which I thought 
I had been uttering in my own (conscious) character." (The 
italics are mine. 

The wise doctor did not seem to catch the cue of his dream, 
that this was a revelation to him of the existence of his own 
ELLU, as one in his composite human trinity — III. 

It is not contemplated, however, to portray this separation 
of the mental and psychical in the present diagram, or chart of 

60 



life faculties. This chart is more particularly designed to show 
mutual relations of the faculties of one of the two provinces 
only, namely those faculties which are essentially organic, as the 
senses for instance, and faculties directly dependent upon them. 
This chart therefore indicates, incidentally only, the presence 
of the faculties or properties of the other province, instinct and 
intuitions, but even here, as outside the province of the senses, 
and the soul outside of all. 

In this way, the various diagrams used herein, have certain 
interrelations, and in a way harmonize with the general idea. 
Thus, while the present diagram is intended to fix symbolically 
an idea of the general interrelations of the senses, consciousness 
and memory, in the individual, by a series of bubble spheres 
poised with infinite delicacy of adjustment about a common cen- 
tre, (as in life), — another diagram, (in the next chapter), 
will illustrate, (by means of the path traced by a sphere con- 
ceived as rolling), the general idea of the principle of onwardness 
in the totality of the life experience of the race, as offsetting the 
horrible monotony of a purposeless repetition of endless "cycles" 
of existence. While a final chart or tabulated arrangement of 
the specific results of the individual faculties of the two separate 
provinces of life, placed side by side, reveals the tremendous im- 
port and significance of the presence of that instinctive faith in 
the persistence of a personality, (which is well nigh universal), 
such as I could obtain in no other way. In short, it was by the 
aid of these diagrams that I worked out, to my own satisfaction 
at least, the most convincing proof of a scientific basis for a 
belief in the human faculty of prescience and consequently for 
immortality — (or rather the converse of this way of putting it). 

lExpltmatum rxi % (Eljart 

TERRESTRIAL life had its beginning. The symbol of the 
environment, that is, the symbol of the epoch of a lifeless 
material world, may well be the symbol of water, which is usually' 
a wavy line. Life began in the ocean, says science. Whatever or 
wherever its real or ultimate origin may have been, it is doubtless 
true that in after ages of evolution every creature that ever 

61 



lived and tried to think, looked upward, — to the sky for its source, 
as we do, instinctively, even to this day. Imagine then a lifeless 
expanse of water. 

Thunder, lightning and a drop of rain ! Behold a tiny half 
bubble for one little instant riding lightly on the face of the 
deep where the rain drop fell. What symbol possesses more 
fitness in representing the evanescence of that individual life 
which was so mysteriously shaping itself down below, in the 
salty depths of the warm virgin sea, — than a bubble does ? 

Oh symbol of earth life, iridescent you tell, 
On the face of the deep where the raindrops fell. 
Born of the ocean's own spirit and dew, 
By the hymen of sky when the world was new. 

So for the foundation of our chart of life faculties, in place 
of the conventional wavy line a dotted horizontal line represents 
the locus of the origin of life. On this line then we make a dot, 
representing the spot where the bubble spent its energy, which 
as the centre of the chart will also symbolize the centre of all 
life's activities, as well as the starting of the germ of life, that 
mysterious something which defies all analysis. According to 
Wiesmann's theory, the life germ itself was never endowed with 
the property of death. The substance in which that germ first 
exhibits the phenomenon of "life," is colorless and structureless, 
(sarcode or protoplasm.) 

"For the whole living world, then," says Huxley, "it results 
that the morphological unit — the primary and fundamental form of 
life — is merely an individual mass of protoplasm in which no 
further structure is discernible." 

And Herbert Spencer says, "the germ out of which a human 
being is evolved, differs in no visible respect from the germ out 
of which every animal and every plant is evolved." 

So the original "life" cell was a mere speck of protoplasm, 
which in the course of time, obeying its inherent Instinct, pro- 
duced certain variations within itself and thus evolved that 
wonder working pair which science so happily named, ectoderm 
and endoderm. 

The story is one of transcendent interest. It relates how that 
immortal pair produced by their united labors, every living thing 

62 



under the sun. All the myriad form in endless variety of results 
in specialization and individualization : Their simple tools a series 
of infinitesimal bubbles filled wth explosive secretions formed 
within themselves. 

It relates how the identical process now in use, and, at 
this moment going on within your own body is called by the 
physiologists, metabolism. How each successive step in their 
insignificant labors, taken as a whole form a general progress 
upward as grand in its nature as the stately sweep of comets 
or the onward march of westward going stars — never once de- 
viating a hair breadth from the laws of their activities, or losing 
for the fraction of a second through untold millions of years, 
their identity. 

It relates how as they pushed their pet enterprise of animal 
building out into wider and ever branching intricacies of dif- 
ferenced structures, it became necessary to connect distant mem- 
bers of the same structure in order to insure harmonious and 
correlated action. How a special tissue system was slowly but 
surely built up to secure that end. Then it was that nerves 
began. For there is not the slightest trace discernable of any- 
thing like a nerve in the structure of the protoplasm cell. By 
differencing their own cells the busy ambitious pair worked 
out the structure of the special connective tissue required. 

Ganglionic centres followed. The brain was an afterthought. 
Life began without nerves or brain. 

How utterly impossible, and how futile the attempt even, to 
grasp a comprehension of the full sweep of that upward progress 
through ascending animal series from the protoplasmic germ, 
up through untold millions of years to the majestic beauty of 
the tree of human thought in the full bloom of this twentieth 
century's lordly and arrogant intellectuality ! 

In the wonder of all this, let us not miss the point, as matter 
of physical fact, to this very day, and deeply significant it is, 
the cell of human muscle substance partakes so largely of the 
specific properties of the original cell of protoplasm, that the 
latest physiologies refer to muscle substance as "muscle pro- 
toplasm." 

In this present scheme of life faculties, for the sake of brevity 
and convenience, I symbolize the two great forces in life, brawn 

63 



and brain, in the simple words red and gray. With these rapid 
general considerations, we can now proceed with the details of 
the chart. With the germ dot on the horizontal (water symbol) 
line for a centre, I draw a small half circle over it. This repre- 
sents the bubble symbol of life's start. The burnished surface 
of still water reflects like a mirror, — the half bubble is repeated 
under the line and a perfect sphere results. So this first circle 
about the germ life centre, may stand as the symbol of personality, 
identity, or individuality. 

If shown in colors, all above the line would be gray, but with 
red rays shooting up through it, and all below the line red, with 
gray rays similarly through it. 

Also the first little circle symbolizes the life principle. But 
with life came Instinct and "consciousness in some shape must 
have been present at the very origin of things," said James. And 
with it its well nigh inseparable mate, memory. Whether a soul 
was there then we do not know. But we do know Instinct — as 
an instrument of the Independent Intelligence of superorganic 
energy, must have been there. But the soul in potentiality was 
somewhere, so to represent it in the scheme I draw a large outer 
circle, which has for its prototype the dome of the sky. Then 
next within that another circle for Instinct. 

To represent the five senses in the scheme, I draw a series 
of five circles between the circle of Instinct and the circle of 
personality, using the germ dot for a common centre. These 
are marked in the order of their probable occurrence, — touch 
smell, taste, hearing, sight. These circles are all to be imagined 
as the transparent outlines of so many bubbles, all poised con- 
centrically within the imperishable outermost sphere of the soul. 

It will be noticed that this reverses, as it should reverse the 
curious persistence of the fallacious and misleading idea ex- 
pressed by the words inner life as applied to the soul's ac- 
tivities. It seems to have been an unquestioned dictum, origi- 
nating, I know not where, that the soul is the inner and the 
body the outer aspect of human life. A dictum that humanity 
in general, and even modern psychologists continue to follow 
blindly, thoughtlessly. Nothing could possibly be more mislead- 
ing psychologically. You must rid your mind of that fallacy 

64 



before its eye will perceive the inherent aptness and beauty 
of the Bubble Chart. 

If the body is merely the temporarily compressed, solidified 
aspect of a life immeasurably more expansive and wider in its 
destinies, then why in the name of common sense call the body 
its outer aspect? 

The soul itself has no delusions. It knows all things. 
Everybody knows, down in his heart of hearts that the actually 
inner (hidden) life is a pack of foul lies, of which the spotless 
and unsoilable soul would sicken in shame, (were that possible). 

The faculties of consciousness and memory, as well as impres- 
sion and perception, cannot well be represented by separate lines 
or symbols of their own in the diagram, for reasons which will 
presently appear. Yet the presence of these faculties, as inherent 
properties of that "experience" which constitutes the fund of 
human knowledge, is most aptly and beautifully represented in 
the nature of the curved line that forms the circles of the senses ; 
namely its inner and its outer aspect. Its convexity and its con- 
cavity. 

The outer side or aspect of every circle in the scheme repre- 
sents, therefore, both Impressions — (as impact from the outer 
world), and Consciousness (as "awareness" of the outside world). 
While similarly the inner side of every circle drawn represents 
sense perceptions, — (as interpretations of the impressions) and 
memory, — (as a record of states of consciousness). To avoid 
confusing repetitions of the four long words, impression, con- 
sciousness, perception, memory, they are omitted from the dia- 
gram but to fix these in the mind, the two first words must be sup- 
plied mentally to the convexity of every circle: And likewise 
the two last, to the concavity of every circle, thus, — 

«&&£- 2^5?^ 

#^* ^%* 

If so rigid a thing as a great telescope with solid lens cen- 
tered immovably in metal, mounted in a solitary house on the 
top of a distant mountain of primitive rock will still tremble so 

65 



in sympathy with its earth relations, that a star seen through it 
will appear to dance about in the sky, how inconceivably and 
perpetually more out of focus would be a set of elastic lenses (the 
bubble symbols of the senses), hanging as free pendants within 
the very heart and brain of the teeming city of life, upon the 
elastic lien of time forever trembling and dancing with the jars 
of specific results — the eventuations of the swift changing 
Present Moment! 

Is it any wonder that a perfect mental equilibrium is the 
rarest of all human virtues and could impart Christ-like powers 
of prescience? Is it any wonder that the great modern scholar 
should say, even of mathematics, we never know whether its 
deductions are true? The appropriateness of bubbles thus clus- 
tered about a common circle to illustrate the relations of the 
senses to consciousness, is at once apparent. No words can 
well exaggerate the wondrous elasticity and reciprocal inter- 
conformability of the various faculties represented by bubbles 
thus poised. And nothing else visible to all alike as actual sub- 
stance, is so delicately responsive, so incessantly vibrant and 
elastic — trembling in agitation at every little jar, till it breaks, 
as a bubble. Your consciousness is the eye of your universe. 
But it is poised so gently, hung on its invisible liens so lightly 
and so delicately moored at the common center of those flexible 
and responsively vibrant bubble spheres of the senses, that a 
little tap on the head, a wink of sleep, a little alcohol or chloral or 
poppy — and almost instantly that eye of consciousness is tight 
shut : Reason is temporarily lost, dazzled and confused by the ex- 
quisite confusion of vibrations set up in the concentric spheres of 
the senses. 



AS previously hinted, for that familiar but marvelous faculty 
of memory there is no single representation possible. Sim- 
ply because, as Ribot says in Les maladies de la memoir e, 1901, p. 
11, "There is not one memory, but memories ; there is not one seat 
of memory, but particular seats for each particular memory." 

66 



And even if we were to confine ourselves to the conclusions 
of the champions of the Gray alone, there would be over 
six hundred million seats possible as that is the estimated number 
of cells in the brain. But according to the very latest theories of 
biological science — see Eugenio Rignano's book, 1907, so co- 
piously quoted by Professor Francis Darwin in his presidential 
address, to the British Associations for the advancement of 
Science, August, 1908, as noted in a recent issue of the Monist, 
there are thousands of millions of organic cells in the human 
body, each capable of becoming the seat of a specific memory. 

Nevertheless, representation in the diagram, perplexing and 
impracticable as it may seem at superficial glance, is really feas- 
ible, simple and logical; when we consider that every act of 
memory, (I refer now only to the period of conscious life without 
reference to that bewildering likeness that exists between on- 
togeny — something a little broader than heredity, and memory, 
in conscious life at least), was stimulated by some impression 
of some one or more of the senses ; so we may say broadly, since 
every curve although a distinct and separate actuality of itself, 
has two sides, two opposite aspects whose natures are totally 
different one from the other, — so we may say figuratively, that 
Memory is appropriately represented in the diagram by the con- 
cavity of each and every convexity therein. 

It is among the very latest ideas in biological science, that 
the "memory trace" is at last located in a specific substance that 
is deposited by vital processes in an organic cell, especially in that 
of the brain : That this substance has the property of giving 
back upon proper stimulation, as an electric accumulator does 
by reaction, the exact "specific current" that just produced it, 
and thus illuminate for consciousness the precise picture first 
impressed. 

And that as a natural consequence, the deposit of a memory 
substance anywhere in an organism being dependent upon nutri- 
tion, the oftener you stimulate the current of any particular 
memory image, the brighter and clearer it becomes. At all 
events, this theory fits more of the puzzling phenomena of mem- 
ory than any other heretofore devised by human ingenuity. 

67 



It is assumed that any vital current, i. e., one not necessarily 
confined to a brain cell, or any other strictly nervous current, 
but even a cytoplasmic impulse, is capable of depositing the spe- 
cific substance whose reaction produces the mnemonic faculty. 

"The mechanism necessary," says Basil C. H. Harvey, of 
the University of Chicago, in reviewing Rignano's book, in the 
Monist for July, 1909 — "for the general exercise of a mnemonic 
faculty being present throughout the organism, it is interesting 
to note that Hering finds the mnemonic faculty itself present, as 
shown in his book — . . 

"Ribot also states that 'memory is essentially a biological 
fact, accidentally a psychological one.' The possession by liv- 
ing matter in general of a mnemonic faculty should throw some 
light upon many of its activities and especially upon those which 
resemble memory. 

' 'The germ,' wrote Claude Bernard, 'seems to preserve the 
memory of the organism from which it proceeds. Haeckel at- 
tributes development to the mnemonic quality of his plastidules. 
. . Cope held that ontogeny is called forth by the unconscious 
memory of phylogeny. Naegeli and, in some places, Hertwig 
himself, attributes to the idioplasm the faculty of remembering, 
so to speak, the successive phylogenetic stages through which it 
had gradually passed." 

As Rignano says, "The phenomenon of memory can serve 
neither as an explanation of the phenomenon of development nor 
of the vital phenomena in general, because it constitutes itself a 
phenomenon more special and complex than those it was sum- 
moned to explain." 

This new theory of memory based upon the deposit of a 
specific memory substance within a cell, is all the more plausible 
because the close dependence of memory upon the nutritive 
processes, is a universally accepted scientific fact. Nutrition 
alone can provide the substance, and the more a memory is re- 
called, the stronger and clearer it becomes, because exercise 
brings nutrition in its train. 

In a word, science itself places memory under the dominion 
of tvhatever unconscious faculty it is that governs assimilation 
and nutrition. 

68 



But it would be a very insiduous mistake to consider mem- 
ory, on that account, as belonging exclusively to the psychical side 
of life, as nutrition does. It is, as Ribot says, essentially a biolog- 
ical fact. Memory is therefore listed among the "specific results" 
of biologic energy, in the province with mind, and not among 
those of the superorganic energy. (See Tabulation.) 

Having located Identity, Consciousness, Memory, Instinct, 
the five senses and the soul, by a simple series of eight concen- 
tric circles, and denoted the respective dominions of the Red 
and the Gray elements of life, it now remains to locate and sys- 
bolize with curves and straight lines, certain other activities and 
co-ordinating forces, or influences, or sympathies, that flow re- 
spectively from heart and brain — (appropriate symbols of Red 
or Gray), through a common center. 

And then to divide the whole into three distinct zones of 
activities, viz. : The zone of the Intellect ; the zone of Science 
(specific results) ; and the zone of the Instinct. These zones on 
the cut are numbered 1, 2, 3, and signify, — 

1. This is the zone of intellectuality, involving unknown but 
knowable laws. The zone of illusions and hallucinations ; of 
materializations, ghosts, levitations, etc., etc. 

2. This is the zone of science; of the known laws of se- 
quential causation; of materialism and the utilities of natural 
forces. 

3. This is the zone of the INTUITIONS: of prescience, 
involving both known and unknown but knowable laws of vi- 
tality, nutrition, love, generation, heredity, etc., etc. 

There is much confusion of thought resulting from attribut- 
ing in a vague way, all "psychic phenomena" to one and the same 
source or "force" — as if all were governed by the same law. 
This is misleading in the extreme. There is not one "border line" 
and one "shadow land" between commonplace every-day life ex- 
periences and the extraordinary occurrences of psychic phe- 
nomena, but four, at least. 

Across the border line of one zone may be the shadow land 
of the other. The zone of materializations, ghosts, raps, levita- 
tions, etc., is as far removed as possible from the zone of in- 
tuitional prescience. 

69 



It is to be supposed that the beautiful imperishable outer 
bubble of all, representing the Soul, which contains all the other 
bubble faculties nested successively within, is itself enveloped, 
submerged, bathed on all sides by the illimitable ocean of pure 
Intelligence; the region of the Ultimate Cause, the Great Un- 
conscious, the Unknowable. 

As Aristotle said yesterday, "The five senses just enumer- 
ated — sight, hearing, smell, taste, touch — would seem to com- 
prise all our perceptive faculties and to leave no further sense 
to be explained." (de Anima.) 

Poised above the outer circle, the mind's eye discerns a 
single luminous point which represents the Present Moment or 
Opportunity. It twinkles like a spark that is incessantly put 
out and as incessantly relighted. 

In the next chapter, it is supposed to accompany the rolling 
sphere of life in its onward progress, as if affixed thereto, as 
indeed it is, by its invisible lien. I say rolling, because thereby 
it illustrates an onward progress. That is to say, life is not to 
be supposed as either floating aimlessly like a bubble in space, or 
as whirling in a dizzy monotony of never ending cycles of rebirth 
to no ultimate purpose. 

Further, it is to be supposed that the course of this onward 
rolling sphere is denoted by the horizontal arrow just below it 
in the diagram. The old horizon wave line of the primodial sea 
is shrunken to a faint dotted line — vestigeal as it were. 

It will doubtless be noted that the groupings of the phe- 
nomena appropriate to the respective zones of Intellect and In- 
stinct, seem to do violence to some popular notions, regarding 
the relative activities of these opposed zones, the extremes of 
which it has been so long the fashion to denominate as spiritual 
and natural. Indeed, I hope my arrangements will elicit consid- 
erable criticism for it is a subject which will profitably bear 
much study. 

In the zone of Positive Science, governed by known laws, 
the co-ordinating forces ever interchanging between heart and 
brain through a common center, as lines of force in the field of 
two magnets, are most appropriately symbolized by the curve S 
which science has already adopted as a symbol to express the 

70 



idea of an activity or a re-action, which is most intense or swift- 
est at its center and gradually slackens or weakens towards its 
extremities, capable of exact mathematical expression in time 
function terms. 

A pair of these curves makes a form similar to the figure 8 ? 
which surrounds and unites heart and brain. 

Gen. stands for the generative principle as represented in the 
chart, in the realm of the Red. 



71 



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o 



§ 

-o 



5 



W 



u 







o 



o 



q 



IMPENETRABLE MISTS OF 
AN UNKNOWN ANTIQUITY 



(§twxwcbtvtBB< 



"May I not kiss you now in superstition? 
For you appear a thing that I would kneel to." 

Fletcher : Love's Progress. 

I^IHIIilH^^ portraying the idea of onwardness as a dis- 
IfP * IP cernible feature in the psychical life of the race, 
HI sit ^ € m i n( i i s at fi fSt assailed with grave doubts. 

Hll HI ^ there any such thing as psychic progress? Is 

1111B111!! there a particle of scientific evidence that either 
thought transmission or prescience, as a practical human accom- 
plishment is any further advanced today than it was ten thousand 
years ago? Whatever calm conclusions science may arrive at 
later, on that point, the chances are that any one who, at the first 
blush, should aver faith in the affirmative of the proposition, 
would be called superstitious, (if not something harsher), by the 
average contemporary mind, infatuated as it is with the char- 
acteristic passion of the present age for science. 

But let us proceed calmly. In the first place, any attempt 
to answer such a question should be preceded by an analysis of 
the term psychic progress. In this process there is immediately 
evident the necessity for that sharp distinction which I have else- 
where outlined as existing between the mental and the psychical. 

Psychic progress need not necessarily imply mental progress, 
any more than mental progress implies psychic progress. They 
can get on separately, though they naturally lend each other 
a certain amount of mutual support, especially as in this present 
day, physical science and psychology are at last traveling that 
bewildering way harmoniously, hand in hand, like the babes in 

75 



the wood, whom the intelligent forces of nature treat kindly, — 
when they draw near to her in fearless faith. 

It is not so easy to depict these separate lines of progress, 
as it is to lump them and let them go at that. For instance it is 
vastly more difficult, if not quite impossible to demonstrate prog- 
ress in the province of the oracle than in the province of the 
wheel: but easy to go off into a glittering general rhapsody over 
the wonderful things this tremendous fellow, man, is up to now, 
and what he will do when he sprouts his new "sixth sense." 
But the idea that superstition as commonly understood is the 
peculiar fabrication of the psychical life, is what I am ready 
to combat. The very opposite is most startlingly portrayed in 
the tabulation of "specific results" in the two provinces, at the 
end of the next chapter. 

I would only say briefly here in passing, that the question 
with which we started, may be answered in the affirmative — 
and the one strongest evidence of that progress is, that science in 
joining hands with psychology, has admitted to her realm the 
fact of supersensible impressions. But more of this later : To 
return to the idea of progress, — 

An editorial in a recent number of a great metropolitan 
newspaper, The New York World, referring to the seething 
mixtures of modern New Thought Occultism, Oriental Mysti- 
cisms, and Jewish and Christian theology ; where "a new pa- 
ganism challenges the growth of a revealed religion," perti- 
nently asks, "What will this ferment produce? Will another 
neo-Platonic philosophy be generated from the diverse beliefs 
in the great metropolis of the New World?" 

In another issue, the same journal says in a leading edi- 
torial under the caption "The Message of the New Literature" 
— "Is the new literary note one of paganism with respect to the 
dominion of desire?" Referring to the latest works of such 
masters of modern literature as Tolstoy, Gerhardt Hauptmann, 
Anatole France, and others. 

Perhaps they think a new lapse into a certain phase of 
the sensualities of a "new paganism," introductory to a com- 
ing "dark age" is already foreshadowed, as inevitable ; but prob- 
ably of a very much less degree of brute grossness than that 

76 



which characterized former lapses, where, as in Babylonia 
draining the "golden cup which made the whole world drunk," 
was an act of religious devotion, in honor of Our Lady of the 
Loosened Girdles. But probably never again will it occur that 
images of the "groves" will be set up in the household, or in 
public places — not as visible signs of worship, at least. Nor 
will a gilded phallus three hundred feet long, ever again be 
carried in public procession. There is no call to get anxious over 
that fear, however certain it may seem that a new looping of the 
loop of a new dark age is threatened. It is easier to believe that 
such is only an inevitable incident in a predestined higher mount- 
ing in the next upward sweep in the Path of Progress. 

Ancient history and tradition, both sacred and profane, 
explorations of the ruins of buried cities and the miraculous 
recovery therefrom of a lost language, whose cuneiform in- 
scriptions, revealing, not the work of worms, but the lore of 
a vast civilization of incomputable antiquity, indicate that the 
progress of the race has been in ups and downs, the inscrutible 
purpose of whose tidal waves are not yet discovered. We see 
plainly enough that the race has toiled painfully, and at the most 
terrific cost of blood and treasure to eminences of great spirit- 
ual and intellectual development and material achievement, only 
to gradually let go again and glide easily down the opposite 
course into intervening abysses of the so-called dark ages. 

Is there room for the thought, that perhaps these were not 
dark ages at all, but as a whole, only necessary periods of spirit- 
ual recuperation, of which diurnal sleep is the epitome in the 
individual ? 

These curious facts are worth noting, namely, that what 
modern history calls dark ages, is not that which is accompanied 
by the free play of unbridled passions, but rather that it was 
marked by a mistaken religious bigotry that out of all reason 
suppressed passion as inherently base in itself, and was distin- 
guished for a supine stupidity and ignorance that exhibited no 
evidences of progress of any kind whatever. And on the other 
hand, that the ages of the ancient world which did exhibit the 
greatest intellectual activities and material achievement, were 
accompanied by a free and even unbridled play of the primal 

77 



passions. Can these strangely incongruous facts and their 
"intention" be explained? Can they be symbolized in a simple 
diagram, where their seeming contradictions may be harmo- 
nized ? 

If one can only utterly suppress the old idea of cycles of 
existence, and set up in its place the idea of a cycloidal progress, 
a dark age at its worst would only appear as a momentary ret- 
rograde movement, inseparable from the nature of the new 
idea, and, of course, from the irrepressible insistence of thwarted 
primal passions of the human organism. The trouble with the 
old idea of "cycles" of existence is that it does not involve 
the idea of an onward course. Therefore the effort should be 
to picture ideographically a truly philosophical progress where 
such an onward course is supposed to prevail. It should be 
an effort to break away from the benumbing futility inherent 
in the idea of life in ever recurring cycles, devoid of ultimate 
progress. 

The trouble with the old pagan philosophy is as Saltus says, 
that it "rolls man ceaselessly through all forms of existence, 
from the elementary to the divine;" and then flinging him out 
and back into another primeval chaos, where "atoms shall re- 
assemble and forms unite, dis-unite and re-appear, depart and 
return, endlessly in recurring cycles," paralyzes the mind as in 
a horrible nightmare which has taken hold of the "monotony of 
hell." 

As for me, here again my own mind found relief in re- 
course to the diagrammatic method where progress was visualized 
symbolically as cycloidal rather than cyclical. But the word 
alone I fear, may not clearly impart to the lay reader — for whom 
this is written, — the inherent idea of onwardness which the 
word itself implies. The cycle implies a path in gyration only; 
the cycloidal a path of translation onward as for instance, that 
of a nail in the rim of a carriage wheel. We began by rep- 
resenting human life in the abstract with a bubble as a symbol 
to which we attached by an invisible lien the star of the Present 
Moment, at a fixed point, outside the Bubble of Life. 

It will be a mild surprise to many who have never thought 
on the matter critically, that a nail head protruding from a wagon 

78 



wheel, or a fixed point standing out from the surface of a globe 
as it rolls along in space, would not trace a figure anything like 
a circle or a spiral, but only that curious series of curves which 
are shown in the diagram (see page 74). Observe the three 
loops extending below the line which represents the plane of prog- 
ress, or movement of translation, connected by the sweep of long- 
er curves above the base, marked Babylon, Egypt, Rome, — 
forming a continuous series of curves. But curious as it may 
seem such is the actual figure that would be impressed upon the 
mental vision, imagining the emblem of the Present Moment to 
be a visible spark, following the movement of the symbolic 
sphere of life, as it rolls along on its imaginary course through 
space; somewhat as a live coal on the end of a stick swung in 
the air, traces visible shapes of fire. In this case the line of light 
is a series of curtate cycloids. 

Among some of the remarkable features of this curve, are 
the loops below the generating plane. Though the movement of 
the sphere is steadily onward, the spark accompanying it as af- 
fixed thereto, actually turns backward on its course, momentarily 
plunging into the abysmal depths below, before it emerges again 
for another upward and onward sweep. This curve has such a 
mysterious connection with the element of Time, that it is some- 
times referred to as the isochronous, (time) curve. It is equally 
important, perhaps indispensible, in working out the dynamics 
of wave motion. 

It is related of Pascal, that prodigy of genius who invented 
geometry anew at the age of twelve years, that he had himself 
firmly strapped in his chair, while working on the problems of 
this curve, to prevent his falling into the bottomless gulf, on the 
edge of which he seemed to be. 

Crudely amplified in one of the details of this hypothetical 
new course in the onward progress of the race, the cycloidal 
loop of the dark age may be likened to the simultaneous death 
of the old and birth of the New Ideal, typified in the actuality 
of human life by the living child from the dead placenta: 

79 




To pass in swift review the general course of human events 
we might say then, poetically and figuratively, that during cy- 
cloidals (not cycles), of forgotten ages in the ancient pagan 
world, myriads of magic idols were fashioned with which to 
"conjure" or propitiate the endless swarms of lesser gods and 
goddesses — "the demoniac and the divine ;" countless temples 
and altars were reared by the inspired dreamers, — to an Ideality 
— to an intellectuality vast, cold, outside spirit of almighty and 
dreadful power, which produced finally the greatest of all the 
old Lords of the Old Ghostland, Brahma, Bel Marduk, Jehovah, 
(Y H W H, Yahweh, Adonai). 

So the centuries pass, temples, altars, ancient and holy 
things, crumble, dissolve and fade away into shapeless clouds 
of dust. Vagrant winds playing about in desert wastes, hum 
in the gentle swish of sand tinkling across dry leaves, year after 
year for millenia of time, nature's low lullaby over the dust 
mounded graves of her darlings, whose skulls profoundly silent 
lie deep in the dusts of a buried past. So the centuries pass, 
so yet again the death loop of the old becomes the birth loop 
of a New Age ; but this time, over the edge of the new ascent 
breaks the bright beams of the star over Bethlehem — the new 
"Light of the World," with its portent of a new and grander 
upward sweep of the cycloidal Path of Progress. 

In the light of this new idea of progress it is a superficial 
mind and a shallow judgment of the broad field of facts, that 

80 



blames Christianity for the thousand years of material impo- 
tence through which we have at last emerged. It was but the 
inevitable darkness of an Age's immaturity, yet too near the 
night of the shadow of death and dawn of a new birth ; it was 
but the feeble creeping and stumbling of the race of man that 
had again entered, and emerged from its mother's womb, for 
spiritual regeneration. So new centuries passed while the black 
and bloody pall of the last dark age still hung over all Christ- 
endom. Again the reign of a blind fear of an unknown and 
vengeful power was on. Magic, witchcraft, bigotry, fire and 
rope and sword, ruled all lives. But all this was destined to 
become at last a forgotten night horror, a bad dream dissolved 
in the searchlight beams of yet another New Day. 

Under the law of progress, again a new eminence is pain- 
fully and laboriously gained. The first scientists of the new 
age suffered ignominy, prison, and death. The present day 
apostles of psychic science suffer only the sneers and jibes and 
ridicule of those skeptics who follow blindly the dogmas of 
orthodox materialism. But what care the new heroes? For 
look! as we emerge from the last so-called dark age, who are 
these majestic forms that tower above the horizon plane? 

Enter the New Lords of a New Ghostland. Enter the 
stern browed scientists. 

For again the turn is safely made ; but sure as fate the 
curtain has rung up again on the same old background of shad- 
owland. The new actors, trooping into the lime light bear new 
banners, and orthodox science is not a whit less intolerant and 
dogmatic than religion with its Bible texts was wont to be. 
Some of the newest banners read, Relativity, Radio Activities, 
Unexplored Biology, Soul-cells, Pangens, Pragmatism, Monism. 

How pitifully their vain transparencies glimmer ; veritably 
like so many pathetic little tallow dips held up to the sun of 
Nature's deeper revelations, flashing through the chinks of the 
commonest of her mysteries that forever have attended us, 
forever old and forever new — and forever beckoning on — Aspira- 
tions, Intuitions, Sleep and Dreams. 

I have everywhere emphasized the necessity of recognizing 
the sharp distinctions existing between the mental and the psy- 

81 



chical, and the corresponding terms expressing them. Thus, 
mental progress depends wholly upon properly co-ordinated sense 
perceptions: while psychic progress depends upon an alert "aware- 
ness" of direct impressions proceeding from the superorganic 
energy of "life." 

So also I have drawn distinctions elsewhere between the 
terms sense perception and sense impression, which it is well to 
be reminded of in this connection. These distinctions are vital. 
But all progress of every nature, as well as all human knowledge, 
are, in the end, questions of sensation. Only the test which 
science ever seeks to keep rigidly applied is, "Is it a sane sense 
perception? And yet in the very application of that test, it is 
almost immediately halted by the question, "How about the signal 
triumphs of genius?" Are they always sane? 

As a general proposition all will admit that the more direct 
the proof by practical achievement, in the province of the wheel, 
— (which includes radium and 'wireless'), which the inventive 
geniuses of science furnish, the more readily does the public 
mind accept as gospel, the precepts of the physicist. But none 
so readily as the scientist himself. 

Now superstition is best defined as faith in a precept. 
The exact original meaning of the word is unknown, or very un- 
certain. But the Century Dictionary says it is supposed to mean 
a standing over something in amazement and awe. So an un- 
reasoning fear of the unknown, which is the derived meaning as 
commonly used, does not define it, because in the minds of the 
great majority of people, its first and best synonym, is credulity. 
A proneness to gullibility and belief in power as attaching to all 
that passes understanding. Sir Matthew Hale was presiding in 
his court, relates Dr. Dendy, on the trial of a witch. She had 
cured many diseases by a charm in her possession, and the 
evidence was conclusive of her guilt. But when the judge him- 
self looked on this charm, behold, it was a scrap of paper, in- 
scribed with a Latin sentence, which in default of money, he 
himself, had given many years before, in a merry mood to mine 
host by way of reckoning. 

Hitherto science has rather scorned the idea that feelings, 
emotions, intuitions, could possibly weigh anything at all in the 

82 



investigations of physical fact. But now it no longer scorns the 
idea of the III {the Individual Independent Intelligence.) Heav- 
en bless us, Prudence, the whole camel will soon be in the tent of 
science. Science and Psychology are already holding hands in 
mutual admiration. 

The superstition of the scientist — his implicit faith in the 
triumphs of its geniuses, and in the precepts of brother scientists 
— , is but his own presentiment of the unguessed power of the III, 

It is a great mistake to regard superstition as something 
wholly unworthy or degrading, or characteristic of ignorance. 
On the contrary, I believe that psychic progress and the growth of 
superstition are mutual measures one of the other, inseparable. 
The more superstition the more psychic progress. In the end, 
superstition is the brightest jewel in the crown of science. Be- 
cause, as I said before, superstition rightly regarded, is only a 
presentiment of the powers of III, the human faculty which is 
many degrees nearer God than mind or intellect alone can ever 
reach. 

If, as Solomon says in Proverbs, "It is the glory of God to 
conceal a thing," all the more must it be to the honor of science 
to find it out. And this is not impiously flying in the face of the 
reproof "canst thou by searching find out God?" for it would 
be a superficial way of looking at the matter, to construe the 
searching for the thing He has hidden as an effort to find out 
God Himself. But even there, the searching for the thing leads 
to such fathomless depths that the distinction, if any exists, is 
easily lost. Indeed, even that magnificent figure in science, 
Ernst Haeckel, the arch materialist, has quickened the pulse of 
the thinking world in his latest utterances in "Scientific Confession 
of Faith." He says, "God is everywhere. As Giordano Bruno 
has it, 'There is one spirit in all things, and no body is so small 
that it does not contain a part of the divine substance whereby 
it is animated.' Every atom is thus animated, and so is the ether ; 
we might therefore represent God as the infinite sum of all natural 
forces, the sum of all atomic forces and all ether — vibrations." 

So it is seen that even the most emotionless of all the great 
hard headed scientists come honestly by their superstition. And 
perhaps, after all the most convincing evidence of a psychic prog- 

83 



ress for the race is in the fact that the more a man knows the 
more deeply and truly superstitious he is. 

In regard to a public diffusion of superstition as it is common- 
ly understood, can any one tell whether a single one of the so-called 
old deep seated superstitions of the race has ever been abolished 
by science? Is it not true that science has intensified them all? 
Perhaps it may occur to someone to suggest that witchcraft is an 
example of an abolished superstition. Such a one would be woe- 
fully ignorant of the facts. It is true we no longer hang prac- 
titioners, or banish participants and believers ; but how about the 
astonishing fact of that inaudible, invisible but blasting and 
withering lightning force of evil which so many good people 
believe in? — the M. A. M. whose fearful bolts were launched by 
silent, absent treatment, against the prosecuting attorney in the 
Eddy will case? 

And how about the invoking of materialized "spirits" under 
the auspices of a more material and rigid "science?" How about 
Sir William Crooke's Katy King? Is it not true that a list of 
believers in that and similar miscalled "psychic" phenomena, 
would contain the names of scores of the most brilliant and suc- 
cessful men of science the world has ever known? Did not 
Caesar Lombroso, the great Italian, only last year declare that he 
had conversed with his dead mother? And did not Professor 
Charles Richet, the greatest living French physiologist, honestly 
believe and assert that he saw with his own eyes, a helmetted 
warrior arise out of the body of a girl in a trance? 

And again, how about that "bewitching" of almost the whole 
Academy of Science, the highest seat of scientific learning in 
France, which caused sincere belief in the authenticity of letters 
dictated by the ghosts of Galileo, Newton, and Pascal, which were 
printed in its own periodical — letters which were the work of a 
forger, who afterwards confessed? 

No one could show the tendency of the scientific mind to su- 
perstition, more effectively than has the brilliant French physicist 
Gustave le Bon, in his communications to the London 
"Westminster Gazette," reviewed in "Current Literature." Again 
the great Becquerel, whose father and grandfather before him 
were noted scientists, in sustaining scientific belief in certain 



metallic "emanations," declared that he himself had chloroformed 
Blondlets' famous N rays, which were then supposed as heralding 
the advent of a new age of science, and gave chemistry such a 
shaking up as it had not known in ages. Becquerel's treatment 
seems to have been fatally successful, — at least the famous rays 
soon after "went out" for good. 

I am tempted to add a brief, crude arrangement of only a 
few of the so-called ancient superstitious beliefs in one column, 
offset by a bare hint of their modern equivalent in an opposite 
column. The result is both surprising and edifying, and can be 
extended much further if one cares to do so : 



ANCIENT. 
The account of creation (scoffed 
at by science as contrary to the 
principle of the indestructibility of 
matter), as embodying belief in 
the principle of something out of 
nothing, by an unknown, Omnipo- 
tent Intelligence. "In the begin- 
ning .... the earth was 
without form and void." 



MODERN. 
Destruction of the "law" of in- 
destructibility of matter, demon- 
strated by Gustave le Bon in 
"Evolution of Matter," where he 
relates making matter disappear 
absolutely, into the imponderable 
ether, which he describes as "a 
solid without density or weight." 
Now what can a solid without 
density or weight be but a nothing 
without form and void? 



The four mystic elements 
earth, air, fire, water. 



The four elements of proto- 
plasm O. H. N. C. 



"Devils and witches," wrote 
Paracelsus, "raise storms by 
throwing up alum and saltpetre 
into the air which come down as 
rain drops." 



Experiments have been made by 
U. S. Government experts, in rain 
making, by shooting gun powder 
bombs into the air, which were 
more or less successful. 



In the Golden Legend it was 
written, "The air is full of 
sprites as the sonnebeams ben full 
of small motes, which is small 
dust or poudre." And Baxter 
wrote that "Fairies and goblins 



One of the grandest figures in 
science today is Dr. Alfred Rus- 
sell Wallace, co-discoverer with 
Darwin in the theory of evolution. 
His latest work, "The World of 
Life," shows that he believes the 



85 



might be as common in the air 
as fishes in the sea." 

Pagan systems had innumerable 
gods of varying degrees. In the 
Gnostic system was the Demiurge, 
and subordinate graded "domina- 
tions, princedoms, thrones, vir- 
tues, powers." 



enormous distance between God 
and man is occupied by demigods, 
angels, elf-gods controlling the 
electrons of atoms; "soul-cells," 
little gods "presiding over the 
Struggle for existence among the 
determinants of ultimate units of 
germplasm in the physiological 
cell," as one reviewer puts it. 

It has been impossible to ac- 
count for the amazing fact of 
heredity without assuming the ex- 
istence of countless millions of 
cell-souls composing every body. 
The great Darwin himself said 
in a letter to Prof. Asa Gray, — 
"The chapter on what I call Pan- 
genesis will be called a mad 
dream. . . . but at the bottom 
of my own mind I think it con- 
tains a great truth." Now comes 
Hugo de Vries with his Pang ens 
— little soul-cells, "the bearers of 
individual hereditary characters." 



Alchemy : 

1. Belief in only four primal 
elements, and in the transmuta- 
tion of baser metals into gold, — 
specifically by the touch of the 
"philosopher's stone," (a com- 
pound of salt, sulphur and mer- 
cury) . 

2. Belief in an "elixir of life." 
Roger Bacon sent some to Pope 
Nicholas IV. A solution of gold. 
As one account goes, an old man 
plowing turned up a golden phial 
of it, drank it off, and was there- 
upon turned into a robust and 
highly accomplished youth. 

3. Belief in the existence of 
a single elemental substance — no- 
body knows what, but which was 
believed to be the "quintessence" 



Chemistry : 

1. Compare the theory of al- 
lotropy> under which more and 
more "elements," are being re- 
duced to few. Also, latest ac- 
counts of wonderful metallic 
transmutations, actually accom- 
plished since the discovery of ra- 
dium. 

2. Compan published accounts 
of one of the world's greatest 
living scientists, Metchnikoff, dai- 
ly sipping the elixir of sour milk, 
for an indefinite prolonging of 
life, by exhilarating the blood to 
kill off the phagocytes of "old 
age disease." 

3. Belief in the scientific hy- 
pothesis of a luminiferous ether, 
absolutely unverifiable, but nec- 



86 



of the four known "elements," and 
common to all, called alcahest. 
All alchemists were in search of 
this — at its touch everything would 
"blush into virgin gold." It was 
the mother of the elements and 
grandmother of the stars, etc. 



essary to account for observed 
facts ; without it many chemical 
theories would share the fate of 
alchemy. 



Lemurs and lars — little angels 
and demons of good and evil. 



Microbes, bacteria, bacilli, both 
protective and destructive. 



Ancient belief in the marvelous 
powers of the "Primal Light" by 
which one could see through all 
solids, and down into the earth, 
and to the ends of the earth. 



The X ray of science that re- 
veals hidden things invisible other- 
wise : the microscope that lays 
bare the heart of things, and the 
telescope that reaches far — all by 
the power of LIGHT. 



Under Miracles may be men- 
tioned that mysterious instance of 
a supernatural warning of an im- 
pending disaster, which came to 
Belshazzar in strange characters 
of fire, from out the shadowy 
background of his lofty chamber 
walls, which only one knowing the 
code could interpret. 



Compare that ancient miracle 
with the one wrought by science, 
and the courage of Jack Binns, 
whose hand flung abroad from 
the fated ship Republic, the magic 
C Q D of Maconi's code; which 
invisible signal of disaster was 
"picked up" out of the darkness 
of night by a distant ship, was 
interpreted and "located," thereby 
saving 700 souls from imminent 
death. 



Thus the comparisons may be multiplied astonishingly; and 
one may well ask which of these last is the greater miracle? 
But it is in such significant comparison of superstition breed- 
ing events, that one detects the unmistakable element of quality, 
which denotes the fact of onwardness in the higher purposive 
progress of the race. 

A recent book which has achieved considerable popularity, 
"Is Mankind Advancing," reaches a rather hopeless and forlorn 
conclusion in its answer to the question of progress, which I 



87 



would fain offset. The trouble with the argument advanced is 
that it proceeds from several decidedly irrelevant and inadequate 
assumptions. For instance, in unwarrantably substituting the test 
of a narrow individualism in the place of a broad racial principle: 
as when the author holds that any epoch must be judged by the 
number and calibre of its men of genius. This, very clearly, is 
the same narrow point of view of Huxley that "The advance of 
mankind has everywhere depended upon the production of men of 
genius." I say the criteria applied is inadequate in several re- 
spects. First, intellectuality, as the power of reasoning, is thus 
applied as the sole test as to whether mankind is advancing. It 
is cited as adverse evidence that no subsequent epoch has ever 
produced such prodigies of intellect as ancient Greece furnished 
in the person of Aristotle and Plato, and some others. This, of 
course, would all be quite impressive evidence if intellectuality 
could be accepted as the criteria of progress, which it cannot be. 
Rather in the place of such individualistic specimen selecting, must 
be put a principle which the race may be developing. 

Suppose that principle were philanthropy for instance, and 
we should turn the matching of genuises about, by asking what 
genius of antiquity can be named to match the glory of the George 
Peabodys of a later age ? Or we might name this purposive racial 
principle, Humanism, not in its narrow theological sense of the 
middle ages, but in the broader spirit that builds modern free 
hospitals and the like. Now the intellectuality of antiquity was 
high, but it never freed its slaves : or devised model prisons 
for the reform of criminals. Intellectuality and justice are alike 
cold blooded. I never read that Hammurabi allowed his subjects 
any voice in the making of his laws. It takes something finer than 
intellectuality to constitute the advance of mankind. No one ever 
saw this truth more clearly or taught it more consistently than 
the gentle Christ. He warned the race against the worship of 
false gods. But the most insidious of all false worships is the 
worship of mind. 

And as for the very slow development of a racial principle, did 
you ever catch nature in a hurry about anything? "It is very 
difficult to be everything," as Anatole France said in excusing 
the "terrible heavy handedness and awkwardness" of nature. 



What are the little brief intervals of time that constitute so-called 
epochs between genuises of history — nay what is all history com- 
pared with the hundred million years of "life" on the globe? 
They are futile, wholly and utterly inadequate as tests in the 
question of the racial progress of mankind. If we apply the subtle 
principle of human sympathy and love as a test, in the place of 
intellectuality surely the evidence of progress, even in the 
"epochs" since Christ, is overwhelming. So in the symbolisms 
of epochs, what in all antiquity is there to match the C Q D 
of twentieth century advance, as an instance of the principle of 
brotherly love practically applied? This is the ripening fruit of 
that ineffable principle of "fellow-feeling" which is so unique — 
so unlike anything else the world has ever produced. 

Surely the best interests of that wonderful coming race, seem 
to demand that intellect — magnificent a product of biologic energy 
as it is — should be made to realize its inherent inferiority to in- 
stinct and intuition as the products of the more primitive super- 
organic energy of "life." 



lasting SJIyreains 

3fn tlj? Kx^nmtnt far •prratettr?. 

"This is a question which after five thousand years, is still undecided. 

One of the most important which can come before the human 

understanding." Dr. Samuel Johnson. 

l^fllfilfilfI|ANY °* ^ e confounding contradictions which mod- 
|H ir w HI ern ma terialists encounter in considering the scien- 
^ l\r I HI t ^ c P oss it)ility of the survival of a personality 
§j!p ^ after death, would vanish if they did not make the 

!^y|yt^?!^?l mistake of considering mind as constituting the 
personality. As it is this survival idea that furnishes the sup- 
posititious human "spirit" source of prescience, the assumed de- 
struction of the mind, at dissolution of the brain, destroys both 
survival and prescience. But there is the mistake, for if it is 
admitted that mind constitutes the personality, then it may be nec- 
essary to admit that there is no survival. Now while immortality 
is not directly the question at issue, prescience as a human faculty 
is ; but neither prescience nor immortality are properties of mind 
at all, but they are properties of something else which pertains 
more intimately to "life" than mind ever does or ever can. No 
headway whatever can be made in solving this question of pre- 
science and all that it implies, until the above distinction is 
recognized as vital. What that something else may be it is the 
purpose of the following threads of evidence to outline. 

Plato and other great philosophers, have made much of the 
strangely persistent idea of a principle of duality running through- 
out the universe. But in human life there is clearly a trinity in- 
volved. This is not at all theological. The trinity in humanity 

90 



is composed of the soul, the individual independent intelligence, 
(III, ELLU), and the mind. Nobody ever says of an insane 
person, "he has lost his soul," but "he has lost his mind." Thus 
there is given a subtle unconscious expression to the above truth. 
While my effort thus far has been to point the wide distinction 
that surely exists between mind and soul, and to emphasize the 
fact that mind is inferior to the faculty of intuition in the hier- 
archy of life powers ; or in other words, while I can see no reason 
for deifying mind, as partaking of or synonymous with spirit, 
as many good people are doing, mind still has glory enough of its 
own, in its own limited organic sphere of biologic energy, which 
may not be withheld. The others of the trinity pertain to the 
superorganic energy of life. 

So, if in giving due credit to the powers of mind, I were to 
tell you that some of the most advanced practical conclusions, 
based with rigorous exactness upon the marvelous discoveries and 
methods of modern science, could have been reached by mind 
alone, without the aid of any of the exquisite appliances or dis- 
coveries of modern science, you would be likely to set me down 
as crazy. But you would admit that the best test as to whether 
a thing can be done, is the fact that it has been done. We have 
all read how Professor Loeb, the great biologist of California, 
has caused organisms to form ; actuated only by the manipulation 
of inorganic substances. But listen to this astounding announce- 
ment of a practical conclusion reached by the refinement of mod- 
ern scientific appliances as recorded in a recent magazine pub- 
lication, — namely that animal tissue, cut from and entirely re- 
moved and disconnected from the live body in which it was 
formed by the life principle of that body, is not only made to 
remain alive indefinitely in a plasma medium, but to grow, "as if 
still endowed with some of the life principle of their living owner, 
though severed from him," as Dr. Ledoux expresses it. 

Now it is inconceivable, you say, that the mind, unaided by 
the powerful equipments of modern science, or their equivalents, 
could have reached by any possibility such a practical conclusion 
as that, by the mere logical process of abstract thought. But 
listen to this : Fourteen hundred years before Christ, Gutami, 
the author of Agricultura Nabat, (of the thousands of volumes 

91 



unearthed at ancient Babylon), published a long article on the 
artificial production of plants, metals, and living animal tissue. 
And in "Remnants of the Ancient Babylonian literature in Arabic 
Translations," Dr. Chowlson of Petersburg shows that the ancient 
scholar had laid it down as a maxim, "that if a man were to 
minutely and carefully observe the process of nature, he would 
be able to imitate nature, and produce sundry creatures. He 
would not only be able to create plants, and metals, but even 
living beings." 

The ancient sage saw the prime necessity of observing nature 
minutely. So if science is ever to find out anything definite 
concerning the nature of that mysterious and almost boundless 
force which we call mind — a necessary first step would seem to 
be to learn all about the nature of the earth relation substance 
through which mind manifests itself. The ancients halted only 
at the nature of matter. They could not observe minutely. But 
it was legitimately and perfectly conceivable that intellect could 
devise a way to do artificially what the vital principle did nat- 
urally, namely, construct live animal tissue, could it but make the 
necessary observations. Well, where has modern science halted? 
Modern science halts at the same vexed question of the nature of 
substance, and whether or not there is such a thing as an ultimate 
"atom." On that question hangs the present imminent up- 
heaval and threatened revolution in hitherto accepted scientific 
theories. 

ooo 



THE LIMIT which science quickly reached in its investigations 
into the nature of substance, was the limit of the microscope. 
It could not observe the processes of nature "minutely" enough. 
Yet the lens had opened to deeper conviction, knowledge of the 
fact of the utter incomprehensibility and power of the infinitely 
little in nature. Substance was divided into two grand classes, 
which it was thought, must forever remain separate and distinc- 
tive. 

The limit of the microscope was found to be in the nature of 
light rather than in the want of power in the lens. When that 
fact was realized the "ultra microscope searchlight" attachment 

92 



soon followed. A minute electric ray was provided. Dr. Ledoux 
beautifully assists the reader's comprehension of the vast power 
of this new attachment to penetrate a little further into the mar- 
vels of that world of mysterious secrets hidden in the infinitely 
little of nature by an apt illustration. For instance, the common 
divisions of the inch into eighths and sixteenths, and the French 
millemetre, which is about one-twenty-fifth of an inch, are men- 
tioned. He then simply notes the fact that the new ultra micro- 
scope searchlight makes an object visible which is a million times 
smaller than a millemetre in length. Yet its vast power is very 
far short of reaching the still smaller atom. And beyond the 
atom in attenuation of minuteness, is the substance of the stream 
from the cathode ray, which Sir William Crookes says is sub- 
stance broken into still smaller divisions than the atom, "a sub- 
stance which is neither solid, nor gaseous, nor liquid." This is 
the substance which has compelled the erection of a new science, 
the science of radio activities. 

But further and still further down the scale of the infinitely 
little in nature, in tenuity far beyond the new substance of the new 
science of radio activities must be the "life" germ, that from, 
or with these substances, fabricates animal tissue in a "natural" 
way. How hopeless then seems the task of making that tissue 
artificially, if done with a view thereby of ascertaining the 
nature of the life principle. Here indeed Zophar's question may 
be urged, "Canst thou by searching find out God?" How much 
more hopeless when we consider that still again beyond the or- 
ganic conscious mind principle is the independent intelligence 
that builds tissue in metabolism — the superorganic energy which 
ensouls and dominates the purposive activities of the tissues, 
without which there could be no organic process of thinking. 

The worst mistake of modern science in this matter, as well 
as of philosophy, is in underrating the almost infinite scope of 
the Independent Intelligence — the power that actuates imagina- 
tion by shaping intuitions, — that thus plays upon the machinery 
of mind, causing it to dream dreams when half awake, or in ab- 
straction, as well as in deep sleep. 

Ben Jonson told Drummond that he lay awake one whole 
night regarding in mute admiration and amazement a great mul- 

93 



titude of little people from all parts of the world, surrounding 
his great toe, like an endless procession in fantastic garb, passing 
a giant in review. Jonson stated explicitly that he was not dream- 
ing, that, on the contrary, he was wide awake. This far incident 
is selected out of available thousands nearer our own times, be- 
cause the whole world knows upon mature reflection, that Ben 
Jonson was anything but that which would nowadays be flippant- 
ly referred to as "bug house." He was not a visionary. He had 
the finest library in England. As proof that he was what is 
generally considered eminently practical, I cite his concluding 
remark to Drummond, — "of course I knew it was all illusion." 

But as matter of fact that remark shows that he was not 
as practical as he might have been. If this little book has any 
special purpose it is to point the sad mistake of humanity in ig- 
noring as necessarily illusions, the symbolic visions of its rarest 
moments. Perhaps Jonson's vision had no special significance any- 
way. But to me it is conceivable, especially as the vision was 
in the conscious, waking state, that it was the orderly cerebration 
of that most powerful property of the human mind, which we 
call abstraction. So it is easily conceivable that his vision was 
truly prophetic of that world wide fame that was to be his, as the 
intellectual giant that he was. 

Once, while lying awake, I saw a man with a magnifying eye, 
step forth from the midst of a host of tumultuous fancies, and 
stand quietly regarding me. He had three eyes in the place of 
two. When the centre one of the three focused on any part of 
me, it made that part of my flesh creep, as if the conscious muscle 
cells were dodging its ray. I enquired of him what it meant. 
Whereupon he told me that his third central eye not only magni- 
fied beyond the power of any microscope known to science, by 
virtue of a certain ultra ray that it had the power of filtering, 
but that with it he could see into and through anything; that 
he could therefore contemplate an object from all sides at once, 
exactly as it was, and not in false perspective ; that therefore 
it was, in a certain sense, a fourth dimensional organ. 

Then he proceeded to tell me some very amazing things about 
the nature of the "Primal Light" of ancient Jewish literature, 
which, he said, with a slow wink of the third eye — the most 

94 



grotesque performance I ever witnessed, — was as well known 
to him as if he had actually lived in that remote age, which, 
indeed, with the wink seemed like a confession that he had lived 
then. But the story of the man with the magnifying eye is a 
tale by itself. I need only speak here of the prophetic and sym- 
bolic character of the apparition for the present purpose. 

The third eye of humanity of the present age, is the lens 
of science, as it is used in telescope, microscope and camera. 
Its limit is the nature of prismatic light. Now if the powers of 
the natural eye augmented by the lens, were great enough and 
quick enough to behold the movements of the infinitely little, the 
substance within the cell and atom — we should know much 
more. But as it is we are only very slowly learning mighty little 
at a time. Still we have learned this : — that some of the lazvs 
of nature are absolutely inexpressible in words. Great geniuses 
have handed down their discoveries, only through the formulas 
and symbols of the higher mathematics, which are meaningless 
to most of us. This power is reached through abstraction, which 
produces symbolic visions, and is to the eye of the mind what the 
X-ray and the lens are to science. 

So the presence of that third eye in the vision was simply 
symbolic of the eye of ELLU. That is to say, denoting the 
presence of the individual independent intelligence. Some 
scientists believe that an "organ of representation" actually ex- 
ists and will be found within the brain machinery of sight sensa- 
tion or elsewhere in time. Now do not imagine, Prudence, that 
this is merely my far fetched and fantastic fancy, dragged in to 
support my argument, wholly unsanctioned by the authority of 
scientific thinkers. Speaking of percepts of peculiar qualities 
in great diversity, which at present it is impossible to account for, 
the great scientist Prof. Ernst Mach of Vienna comments thus : 
"But whence is psychology to derive all these qualities? Have 
no fear, they will all be found, as were the sensations of muscles 
for the theory of space." (The italics are mine.) Analysis of 
the Sensations, p. 392. 

Referring to the possible presence of an "organ of represen- 
tation," Mach says in the same work, pp. 85,86, "Physiological ex- 
periment, and simple self-observation teach us that such an organ 

95 



has its own adaptive habits, its own peculiar memory, one might 
almost say its own intelligence." 

And again this, on page 89 . . . "We may now turn to 
the consideration of a few physiologico-optical phenomena, the 
full explanation of which, it is true, is still distant, but which are 
best understood as the expressions of an independent life on the 
part of the sense-organs." 



-ooo- 



THE brain is popularly regarded as the specific organ of the 
mind. "Brains" may be picturesquely defined as a machine of 
an incomprehensible complexity of design, composed of some 
six hundred million cells, arranged in departmental subdivisions, 
each division presided over by appropriate centres ; each cell 
having many tree-like fibres possessing in some unknown way 
an exquisitely delicate sensitiveness to various kinds of vibra- 
tions. Now the primary purpose of this machine is to transform 
sense impressions, resulting from the on rushing flow of incoming 
vibrations, into sense perceptions, and also, for working over that 
subtile dual product of the transformations, known as conscious- 
ness and memory, into knowledge ; and then to co-ordinate the 
whole into the finished product which is intellect. The highest 
refined product of intellect is science. 

But let no one therefore imagine that intellect is the highest 
product. Far from it. Or that science is a pure brain product. 
Far from it. For there is instinct and intuition with its offspring 
imagination, and what were science without that? Intellect is 
brain born, but elemental affinities and their product love and 
the feelings and emotions, and intuitions, are not brain born. If 
biology speaks the truth they existed before brains. Intellect, 
which by common consent is universally symbolized in the Gray 
matter, is, in fact, if we reason from physical analogy, the most 
ephemeral and least important in the trinity of humanity. "The 
brain and nerves die first," says physiology. "We are born 
red and die gray," said the seer poet Emerson. 

The fact that the most enduring part of physical life is 
scientifically and logically symbolized as resident in the Red 

96 



element of life, is just now, the thread I am giving prominence 
to. The ultimum moriens of the great Harvey, (the heart), en- 
dures longer, is the last element to succumb to somatic death. 
This is a subtle and mighty significant psychic fact. 

But to come back to the cold and emotionless fact of In- 
tellect, it is impossible not to recognize the fact of design, in the 
biologic history of that sublime product which ectoderm and 
endoderm have reared through the inconceivably long ages of a 
preparatory (red) plasmic existence in the evolution of human 
life. If design then a Designer. But it is not necessary here to 
plunge headlong into a fog of theology, or fly in the face of 
Divinity, as the only adequate fact for the inexplicable, as a dear 
little fellow once did when I offered a prize to anyone who could 
tell correctly what made the boomerang come back, who wrote, — 
"I am a little boy nine years old, God makes the boomerang 
come back." 

A designer uses instruments, so the logical question is not 
so much the nature of the Designer, as the question, with what 
instrument did the unknown Designer fashion the human facts 
of love and its aspirations, of the emotions and feelings of the 
Red — and instinct and intuitions, if not the indisputable fact 
of an independent intelligence that accompanies and is a 
part of human life? By independent, I mean an intelligence that 
is purposive in itself, and may act, (as I believe it does in great 
emergencies), absolutely independent of, and irrespective of the 
initiative of the slower acting intellect or reason, whose mechan- 
isms it seizes with masterful hands, and impels action. Nothing 
is surer in life than the fact that instinct is independent of in- 
tellect. 



THERE is yet another thread of evidence furnished in the 
class of significant facts, upon which the brand new theory 
of medical science is based, that of Dual Personalities. It is 
a well known fact that there has been in operation in Europe for 
a few years past, a new treatment for diseases of the gray el- 
ement of life, that is to say, nervous diseases, known as Psycha- 
nalysis. It is reported that at this writing, the treatment is 

97 



being adopted in this country by the Johns Hopkins Hospital. 
This treatment is based upon the general theory, originated by 
Doctors Freud and Jung of Zurich, Switzerland, and adopted by 
some of the most advanced institutes of medical science, that all 
men and women possess dual personalities, and that all nervous 
diseases are a product of the discords which these personalities 
may fall into. 

It is well nigh universal to regard these personalities as the 
legitimate product of the gray element of life, which culminates 
in the marvelous organ, the purpose of which, we have seen, is 
the transformation of vibrations. It is pertinent to enquire 
whether these different personalities apprehend vibrations of 
totally different natures. One of these personalities we know, 
the conscious one for instance, cannot perceive the phenomena of 
color produced by the vibrations of the "ultra" rays, nor "hear" 
certain sounds — But how about the other ? 

One can read in any good medical library, recent books on 
dual personalities, notably Dr. Morton Prince's "Dissociation of 
a Personality," and there meet the vagrant and incomprehensible 
"Sally," who takes such a deep hold on the sympathies, that one 
can say it seems almost a scandalous shame to read how the 
Doctor deliberately discusses ways and means of killing her. 
Also in the "Annals" and "Proceedings" of scientific societies 
for psychical research in all parts of the world, there will be 
found accounts of that mysterious and strangely puzzling phe- 
nomenon, the changing of a personality in the life of the same in- 
dividual, where each personality has a complete set of memories 
unknown to the other. 

But there is another class that exhibits a feature of greater 
significance, a case of which was developed in the life of the late 
William Sharp — (Fiona MacLeod), which in a recent number 
of Current Literature is mentioned as "The strangest case of 
dual personality on record." The significant feature in this case 
is that a "Central Self," is conscious of both sets of memories, 
and struggles to co-ordinate the moods and reasonings of the two 
widely differing personalities. 

ooo 

98 



IN basting into the argument a few of the facts of every day- 
experience which are more directly prescient in their nature, 
I purposely avoid that vast mass of psychic phenomena which 
seem to have no other explanation than spiritualistic, such as 
communications supposed to be actuated by spirits of the dead. 
That would be going beyond the present enquiry. So I gather 
up from the mountains of legitimate evidence that exist, only 
representative cases of prescient dreams, clairvoyant sight, "seer- 
ship," and states of involuntary abstraction of mind wherein com- 
munications have occured between subjects, both living, and more 
or less widely separated in space. Science may very properly 
have a horror of drawing upon its most powerful asset, imagina- 
tion, to solve the problem of spiritualism, but it cannot if it 
would, avoid these others, because the best scientific test as to 
whether a certain thing can happen, is the fact that it does happen. 
It is therefore the duty of science to discover the conditions under 
which the thing happens rather than to dogmatically assume those 
conditions. Now I claim that that last is exactly what a great 
authority in psycho-medical science did when he pronounced the 
following dictum concerning dreams. "The data upon which we 
must depend for the determination of the mechanism and inter- 
pretation of dreams are the memories of subjects upon whom the 
observations are made. The memories are first those of the dream 
itself, and second, those of psychologically related past experiences 
of the subject. The problem is to determine the relation, if 
any, between the dream and such antecedent mental and physio- 
logical experiences and co-active sensory stimuli." (The italics 
are mine as I refer to that vital point later). 

There is altogether too large a class of the most respectable 
cases of credible record, to say nothing of millions of individual 
experiences that are never published, which that theory will not 
fit, for it to be accepted as final. The most illustrious example 
of such recorded cases that I know of, is the remarkable dream 
of the great naturalist, Professor Agassiz, which I refer to more 
at length on another page, by means of which he was shown 
directly the solution of a scientific problem which could not have 
been by any possibility, the result of any memory experience 
whatever. 

99 



Nor can that theory be made to fit the vast class of cases 
where dreams, heeded as warnings have saved innumerable lives 
from death or disaster. So, too, it is too utterly unscientific to 
dump these cases with a contemptuous shrug into the already 
overcrowded lumber room, "coincidence." Likewise no scien- 
tific theory has yet been made to fit that class of cases of "seer- 
ship," an example of which I reprint elsewhere by permission 
of the late Professor James. Nor yet the case of direct com- 
munication related in the autobiography of Henry M. Stanley. 

I believe that the kindly superior intelligence that guides 
dreams will always come to the help of the struggling mind, and 
well for that mind if it "senses" the offered help. It is almost al- 
ways the question of the correct rendering of symbols. As in 
the case of Elias Howe, who had met disheartening failure 
year after year in his vain struggles to grasp the elusive me- 
chanical principle that should complete his invention of the 
sewing machine. At last, one night in a dream, he saw a long 
line of mounted warriors with leveled lances, making a charge. 
He was thrilled by the inspiring sight, but what thrilled him 
most was the singular detail that every spear point was pierced 
with a small hole, through which he saw light. Instantly the 
thought flashed into his mind, "I must thread my needle at the 
point" — and the whole civilized world paid that farmer boy trib- 
ute for correctly interpreting the symbol of a dream. 

To recapitulate, — briefly then, these are the bold facts of 
both science and nature, which like glittering beads stand out, 
as it were, upon the outlined seams of the argument. First the 
fundamental fact of energy and vibrations through an unknown 
and perhaps unknowable substance; then the evolving of an 
almost incomprehensibly marvelous mechanism for the trans- 
formation of these vibrations into the general fact of sensation 
impressions — into "awareness," through "awareness" into sense 
perceptions, — consciousness and memory ; through these into 
reflection and judgments ; through co-ordination of these into 
knowledge ; through knowledge into intellect ; through intellect 
into its own highest products, science and philosophy. 

But all the while the above procedure was working out, 
and previously, something, God knows what, an unknown some- 

100 



thing, worked out another succession of facts, prescient in their 
nature, namely, intuitions, emotions, feelings, aspirations, pro- 
phetic dreams, clairvoyant sight, and direct communication be- 
tween minds whose bodies may be widely separated in space. 
Now logic, regardless of the attitude of science, compels me to 
stitch these facts into the fashioning of my argument. Still that 
missing, intermediate, unknown something, (which I am pre- 
cluded from blindly vaulting, to reach the ultimate Divinity pre- 
maturely), leaves a gaping seam. But I did not hesitate to close 
that gap firmly with a golden thread, on which are strung the 
twin beads marked individual independent intelligence and 
abstraction. They produce no discord with any other known 
fact of either material, biologic or psychic science. 

And now finally, to fasten the basting thread as it were, 
here is this subtle and deeply significant fact, the fact of the re- 
luctance of science itself to admit intuitions and the rest, as facts 
to the realm of positive science. This is the tacit unconscious 
admission of science that it fears, nay, "knows instinctively," 
that brain made intellect cannot alone account even for the ex- 
istence of these outward facts, let alone explain them. That is 
the real, unspoken reason, but the ostensible reason given is, 
that prescient psychic phenomena are not subject to sense per- 
ception experimentation, which will convict scientists at least, of 
being extremely illogical, since I am now about to show the vital 
difference that exists between sense impressions and sense per- 
ceptions, as well as the existence in the very foundation of science 
itself, of several props composed of absolutely unverifiable hy- 
potheses. 

ooo 



SUDDENLY an old lady screams and jumps from her chair 
as she sees a mouse running towards her on the floor ; then 
quite as abruptly smiles somewhat confusedly, but serenely as she 
discovers a tiny insect on her glasses. 

A hunter sees a deer on the hillside and brings his rifle to 
bear, and suddenly gives vent to an exclamation of disgust, when 
he discovers by a little telltale glint from a shimmering piece of 

101 



web, that his stag is nothing but a small spider hanging from his 
hat rim above, close to his eyes. 

Many years ago when steam trains first crossed the great 
plains of Eastern Colorado, I used to see herds of buffalo from 
the car windows — animals now quite extinct. Yet only the 
other day I saw another very distinctly in the far distance. There 
was no mistaking that grotesque shape, with its ponderously big 
shaggy head, abnormally high shoulders and diminuitive hinder 
parts, and the little pantalettes as it were, flapping like a sailor's 
trousers on his two front legs, as he galloped away. But imagine 
my sudden surprise when the glint of a transparent wing betrayed 
to my slower reasoning faculty the all important fact that buf- 
faloes do not have wings, and that consequently, upon reflection, 
that my sense perception was entirely wrong. There on the car 
window was the external cause of the involuntary mistake, a 
little speck of a black gnat running across its smooth surface ! 
Whoever has observed the big high shoulders of that powerful 
little biter, can fully appreciate the completeness of the decep- 
tion. A gnat is a buffalo in miniature. 

The probable subtle cause of all this class of hallucinations, 
is one of the most intensely interesting facts in science. The 
laws of perspective, and an automatic measuring sense are in- 
volved. It is now an accepted dictum of science, that such a 
"sense" resides in the wonderful muscle machinery of the eye, 
and is the sense referred to by Professor Mach, as the factor 
deciding the theory of space. That it is a red independent intel- 
ligence which works with such lightning like precision. Yes, 
precision, for it is the mind which has blundered. The impres- 
sion reported to the brain by the muscle sense was true. But 
the mind rushes in with a memory image, aroused by association, 
so that the true impression was distorted into an illusory sense 
perception, and a mental mistake was the result. But these serve 
to illustrate also, in a general way, the inherent liability of all 
sense perceptions to cause serious mental mistakes. I purposely 
selected these illustrations, because they are comparatively more 
rare. As matter of fact, hallucinations arising from the wrong 
interpretation of sound impressions upon the sense of hearing, 
are vastly more common. There is not a single sense which is 
not subject to hallucination. 

102 



There are also other causes — internal causes. Hallucina- 
tions are produced by internal disturbances of the sense organs, by 
something within the ear itself; or by a disturbance within the 
eye itself, as by some foreign substance floating in the circulat- 
ing fluid of the retina ; and finally by the wrong or abnormal 
stimulus given to the brain centres of the various organs of 
sense. Or again by a combination of these various causes of 
which the following will serve as an example : 

One fine day I was gathering apples in my orchard. I had 
a white cloth bag fastened to a small hoop, which in turn was 
fastened to the end of a pole. There was one apple I had left 
behind, a big bright red fellow nodding on a high limb at the 
very top of the tree. It seemed to be beckoning to go with its 
fellows. Though already quite tired, I climbed into the tree, 
and even then had to strain and stretch to reach it. Then, 
just as I had it clearly outlined against the white background 
in the bright sunshine ; before it fell into the bag, the limb on 
which I stood, broke. I saved myself — and the apple — and 
was not hurt, and being now quite fatigued, I went into the 
house and lay down in a cool place. The moment I lay down 
I saw again distinctly the last act repeated, — the tree, the big 
apple high up, framed within the hoop of the bag against the 
sky — but the apple was a decided blue. Everything seemed as 
real and perfect to the sensation of vision as the original impres- 
sion had been. But of course that blue apple was an hallucination. 
It was the phenomenon which is explained in the science of optics 
as the "after-image" of a sense impression. 

Now see how subtle the cause of error may be : that after- 
image sensation of blue, as a sensation, was just as real as the 
original impression of red. To me the perception of it as blue 
was a deceitful illusion of some sort, but to the physiologist 
it is not an hallucination at all, only the legitimate "after-image" 
of an original impression made by a real object, and his mind 
counteracts the deception. But so far as direct sense percep- 
tion alone is concerned, regardless of the science of optics, which 
may explain why the sense organ machinery may sometimes 
under certain conditions, lead the mind into false conclusions, 
the fact shows the nature of the error that sense perception 

103 



is constantly liable to. The error is mental. It is the mind 
every time that goes wrong, and not the original sense impression. 
So that it has come about that physiology asserts that sense im- 
pressions never err, while sense perceptions must be constantly 
watched and checked up by corroborating tests. When thus 
checked and tested perception is fairly reliable as the source 
of knowledge. 

Since the source of all human knowledge is attributed to 
sense perception, with its liability to error, and since the skeptic 
as a rule professes to be unable to give credence to anything what- 
ever which is not susceptible of being tested by sense perception 
experimentation, or by legitimate arguments and deduction based 
thereon, it becomes all the more desirable to enquire further into 
the nature of the original impression which never errs, as well as 
by way of mild reprisal to dangle before the eyes of the skeptic 
one of the various fundamental hypotheses of science itself, 
which are absolutely unverifiable by the test of sense perception 
experimentation or deductions based thereon. 

According to science the nature of sense impression is invar- 
iably a question of vibration of some sort, propagated in or 
through substance mediums of one kind or another, in various 
ways. 

To account for observed phenomena of nature, science was 
obliged to assume the existence of an imperceptible substance 
extending throughout the universe, enveloping, permeating and 
connecting everything by contact. General theories of energy 
and conservation of energy were formulated. The phenomena 
of light and heat and electrical attraction and repulsion, and mag- 
netism were to be accounted for. The theory which seemed to 
best fit the facts was the theory of vibrations, of wave-like un- 
dulations propagated in the assumed invisible connecting sub- 
stance. This medium for the propagation of the vibrations of 
all forms of energy must be incomparably thinner than air, so 
thin as to penetrate even the densest objects without hindrance. 
This substance is the luminiferous ether of science. But being 
substance it must have the properties of density and rigidity in 
some measure, comparable to other substances in their known 
forms. The standard of comparison was water. But beware, 

104 



Prudence, lest you confound density with rigidity, for science is 
a terrible stickler for the precise meaning of its chosen zvords. 
For instance, while Clerk Maxwell calculated that water was 
1,000,000,000,000,000,000 times more dense than ether, steel was 
only 1,000,000,000 times more rigid. Yet this utterly incompre- 
hensible jelly essence of tremulosity, which satisfied all the re- 
quirements of science — for a while, is supposed to penetrate 
other forms of substance only to the extent of flowing freely 
through the peculiar groups of molecules that distinguish the 
various forms of substance. That is to say, it was not supposed 
to penetrate the atom itself, but only between the members of a 
group. 

This elaborate theory of a luminiferous ether is not only 
absolutely unverifiable by the test of sense perception, but the 
new science of radio activities and phenomena of the cathode ray 
have cracked the hitherto invulnerable atom, and together with 
the exceeding velocity of light, they have played such havoc with 
theories that a tremendous revolution in the interpretation of na- 
ture is imminent. 

Now comes the famous physicist Gustave le Bon, whose 
dictum leaves Clerk Maxwell far behind; ether is a substance 
absolutely without any density or weight whatever. If this is true 
then we have found the substance that is all the more suited to 
transmitting the supersensible vibrations of the superorganic 
energy of "life;" whose impalpable impacts may make the im- 
pressions which we term intuitions, presentiments and the like. 
Science has demonstrated that there are supersensible impressions 
in the existence of the vibrations of imperceptible "ultra" rays of 
light, and of inaudible tone vibrations. It is thus warranted in 
assuming, paradoxical as it is, a supersensible perception of the 
existence of an ether, though it be a substance which has neither 
weight nor density. It is interesting to note in passing, that the 
theory of vibrations itself is founded upon the theory of wave 
motions, which it was quite impossible to formulate without 
bringing into play the curious properties of the cycloid curve, 
which I have used to pictorially illustrate progress. The main 
point, however, was to point out that science itself legitimatizes 
a supersensible sense perception. Even the theory of gravitation 

105 



has been affected to such an extent by new discoveries, that now 
the new laws of attraction and repulsion have to be taken into 
the account for the sake of precision. 

But it was necessary to assume the existence of some medium 
for propagating the various transformations of energy, to accord 
with the observed phenomena of nature. I may here remind the 
skeptic that the general theory of energy itself is similarly un- 
verifiable. Anyway, they said, first of all there must have been 
energy present as well as an "ultimate" substance. It is obvious 
that this energy must have played for ages and ages with the 
little atoms of inorganic substance, tossing them into all manner 
of forms by molecular groupings, before organisms and organic 
substances made an appearance. 

So there we have it, it was the pounding away of the 
vibration impacts of energy transformations upon the door of 
"life," that at last made an impression on the inmate. I sup- 
pose that pounding of the inorganic elemental changes was con- 
tinued for ages before it was finally noticed, and the state of 
"awareness" ensued. It was only then that sense perception 
began its erring interpretations of the confused tumult of im- 
pressions. 



THE end and aim of science is doubtless a true interpretation 
of nature. Some say it is for knowledge for the sake of 
knowledge ; for the pure love of it, with an ineradicable horror 
of touching its commercial aspect ; like the old mathematician, 
who, as a writer in the Monist narrates, — emerging from a 
most beautiful demonstration, covered with chalk, exclaimed, 
"and the beauty of it is, gentleman, the beauty of it is, it is of 
no earthly use to anybody." Such is not the real attitude of 
science. Some good people other than the purists however, prob- 
ably will feel a gentle shock, when it is put bluntly as so much 
evidence of the scientific possibility of divination, that the prime 
purpose of science has always been, to predict coming events, 
ostensibly of course, for the betterment of human conditions. 
It is persistently asking questions of the future. It was the 
most natural thing in the world that it should be betrayed into 

106 



the extremely illogical and parodoxical attitude of making super- 
sensible perceptions the corner stone of the foundation upon 
which its superstructure of "kinlore" is erected. 

While it is sternly calling for nothing but facts, facts, facts, 
it admits and accepts the existence of luminiferous ether and 
"energy." While denying feelings, emotions and intuitions, ad- 
mission to the realm of sensible facts, it only too gladly accepts 
and uses the powerful tool, imagination. But feelings and 
emotions are more realistic facts than ether or energy, and 
intuition is the mother of imagination. Without such a nurse 
as imagination, science, though well born of law and order, could 
never have survived its infancy. Nothing is clearer than that 
conclusion. One of the greatest of living bacteriologists, the 
world renowned Professor Ehrlich of Berlin, says that his "chem- 
ical imagination" has always been his "most powerful asset." 
In view of a prevailing gross skepticism as to the finer facts of 
life, it is perfectly astonishing, when we come to realize what a 
mass of evidence there is to support the assumption that pre- 
science is a natural faculty of the Independent Intelligence of the 
human being. How it can function to consciousness is the burn- 
ing question. We touch the live wire of prescience and get a 
spark when we ask the companion question, how does Instinct 
function ? 

There was "energy" of some sort ages before "life," or 
biologic energy embodied the "vital principle" in organisms. 
Nothing is more certain than the fact that instinct antedates "rea- 
son" — (of course here, I mean our human reason). Under the 
scientific theory of the conservation of energy nothing can be 
lost or destroyed, only transformed. Biologic energy therefore, 
was only one form of the transformations of the pre-existing uni- 
versal energy. Dr. Haffkine has beautifully shown that very 
far down in the order of organic life so low an organism as a 
sponge will instinctively shun disease. Though we know not the 
details of that way, the mind cannot escape the conclusion that 
the original "energy" must have been superior to simple biologic 
energy which through its own organism — and indeed before any 
trace of an organism was perceptible — could receive and inter- 
im 



pret impressions. In other words the conclusion is forced upon 
us that there was, and is, a superorganic energy. 

It is a far cry from the "chemical imagination" of Professor 
Ehrlich to the instinct of a sponge, and yet the instinct of sponge 
and bug is far superior in the fineness, certainty, and infallible 
nature of its functioning process, than the imagination of the 
greatest scientist that ever lived. I wonder why. Is it because 
they can interpret an impression "first hand?" 

Once, while far away from civilization, in the forests of cen- 
tral Idaho, I beheld a very significant exhibition of the powers 
of instinct. I was standing upon the edge of a large opening in 
the forest, at least half a mile across. My eye caught a move- 
ment on the trunk of tree near me. In a shallow opening, appar- 
ently made by a woodpecker, I discovered a huge beetle standing 
and in the act of raising its shell-like wing covers as if preparatory 
to flight. But it was not for that purpose. For after spreading 
wide its filmy whitish inner wings with a tremulous motion, it 
slowly folded them back under their brown covers. This sin- 
gular movement was repeated several times, when the beetle 
settled down as if to rest. Happening to turn towards the op- 
posite side of the wide opening in the woods, my eye caught a 
slight flash of something far away in the sunlight. I watched in- 
tently and presently saw in the direction of the flash, a tiny black 
speck. It grew larger and larger and was evidently something 
coming in a "bee line" towards me. Presently I saw that it 
was a big beetle on the wing. He directed his flight straight to 
the hole in the tree. He had received the love message of the 
lady beetle waiting there. 

But here is a finer illustration of the penetrating power of 
instinct; confined within a glass case, within an interior room of 
one of the big buildings of Harvard University, was a female 
butterfly. Between that room and the trees and flowers and 
verdure of a little park where other butterflies disported in the 
sun, was a long wing of the big building, completely cutting off 
the park. But a male of the same species as the one in the glass 
box, who knew more than the Professor ever dreamed of, re- 
ceived the captive's message and was soon pounding his head 
against the window of that room in his vain efforts to make an 

108 



entrance. I wonder if there is a bug telepathy ! Or is it that bug 
odours can penetrate glass like light. Either assumption is suffi- 
ciently significant. Perhaps that strange power functions through 
the oldest of the so-called "senses," the sense of smell, which is 
perhaps the nearest allied to the despised Instinct. But the sense 
perception of odours I believe is not assumed to be produced by 
etheric vibrations, like the sense perceptions of light and sound, 
but are actual projections of some impalpable essence or form of 
the odour-giving substance itself, over considerable distance. So 
it would seem that that faculty which can interpret an impression 
direct, first hand, so to speak, (into an intuition or presentiment, 
without the more or less imperfect operation of the brain mechan- 
ism of sense perception), from the superorganic energy, must 
be a far superior, finer, more penetrating process than the sense- 
perception-clogged reasoning of intellect. 

But if imagination could take its cue direct from intuition, 
which undoubtedly is a first hand interpretation of superorganic 
impressions, then it is conceivable that we may get as much finer 
results from intuition as the purpose of human love and aspi- 
ration is finer than the inexplicable phenomena produced by the 
instincts of organic sexual attraction. 

As the idea of Platonic love succeeded the "golden cup of 
Babylon that made the whole world drunk," and some old Greek 
poet personified the pure soul under the name of Psyche, so 
from the wonders of sexuality I pass to the personifying of that 
independent intelligence which is back of all instincts and 
intuitions, and superior to them as well as to intellect. (It is to 
make this thought vivid and graphic that I attempt to personify 
that majestic and unknown force in life, under the name of 
ELLU). To suggest in the briefest and most general way, the 
probable physical source, as well as bent of mental characteristics 
in one's differing personalities — (other than the independent, con- 
scious, co-ordinating, central self), let us say that one is pre-emi- 
nently female, and another pre-eminently male, I mean in methods 
of thought. To man of woman born, nothing could seem simpler 
or more logical. And in verity it has for its support the funda- 
mental psychophysiological facts that no man is one hundred 
points masculine and no woman one hundred points feminine. 

109 



That is to say, every man possesses a latent female streak in his 
personality, and similarly every woman has a latent male streak 
in her mental make up. This is a perfectly legitimte biologic 
conclusion since in the science of embryology it is seen, that at 
a certain period in the beginning of individual life, the two sex 
principles are at an exact balance, which splits on a hair line, as 
it were, when that mysterious force which decides the question 
of sex in the embryo has not yet made its purpose apparent. 

When we find in the same individual, on one occasion a ten- 
dency to assume a mood of cold and critical intellectual analysis, 
and on another, an exalted emotional mood possessing the keenest 
and swiftest kind of intuitional power, we know that these widely 
different moods can be traced to a legitimate physical basis. In 
all ages intuitional insight, as a special power of the mind of the 
female, has been remarked. Unfortunately, in the vast majority 
of cases, there is a blind acceptance of the changed mood as a 
commonplace event, not meaning anything in particular, and a 
consequent forlorn stupidity that misses entirely the tremendous 
significance in the bare fact of a mood that reaches such inex- 
plicable powers of lightning-like perception of truth, as are 
known to come sometimes, to most anybody, in a state of ab- 
straction, and especially to great genuises, women, and idiot prod- 
ogies in mathematics, amazing examples of which I quote in 
another place. 

Happily, on the other hand, the "great spiritual unrest," 
which we hear so much about as characteristic of this age, may be 
taken as evidence that increasing numbers of the human race are 
beginning to "find themselves," but without, as yet, quite suspect- 
ing that it is the potentiality of a mood that is doing it. But to 
indulge, as some do, in speculations and wild guesses that certain 
inexplicable psychic phenomena, may mean the slow evolution 
of a sixth sense, is entirely beyond the warrant of science. There 
is no evidence of any such evolution. There is, however, good 
evidence that prevision is an attainable scientific possibility, with 
sensation conditions just as we find them now, with no taint of 
"occultism" in it, however, 

"Magic," as a great philosopher said, "and all that pertains 
to it, is but a presentiment of the powers of science." 

110 



It is a very significant fact that it is a force proceeding from 
the emotional side of life, and never from a premeditated intel- 
lectual effort, that gives rise to most if not all of the inexplicable 
phenomena of prevision and clairvoyance, and those mysterious 
impressions which provoke mental pictures of true conditions at 
great distances, of which last the Stanley incident is an example. 
So there are reasons for believing that this powerful faculty 
functions in or gives its stimulus through the red element rather 
than through that which is typical of the intellect — the grey. It is 
known as a physiological fact that the feelings and the emotions 
influence strongly, if they do not absolutely govern the nature of 
the secretions of the glands. So the human "home" of this 
mysterious unknown force which I have personified, is notably 
in the circulatory system. The tint of ELLU is red. His symbol 
is the heart. It is conceivable that it is the province of this un- 
conscious co-ordinating intelligence to open the way to hidden 
knowledge through intuition : That it must be the superorganic 
intuition which gives to scientific imagination its starting clue, 
and thus makes that noble faculty of the mind the powerfully 
intermediate instrument of intellect and science that it is. 

Emerson expressed this thought somewhat differently in his 
famous dicta about the soul knowing all things, and about trusting 
your instinct to the end. Desiring to avoid the mental stumbling 
blocks of the old terminology of transcendentalism, and the op- 
probrium that attaches to instinct as a "low" faculty, (out- 
rageously inappropriate and wrong), I preferred to adopt the 
simple term, Independent Intelligence, to designate those unknown 
obscure, but marvelous powers latent in human life. 



IN his conclusions to a recent book on the Oracle of Yahveh, 
Dr. Paul Carus says, "All divination of primitive mankind 
is based upon the supposition that the world is regulated by law 
and that all existence forms a system that can be represented in 
symbols." After all it is to the "fabric of nature herself," to 
quote the noble words of Harvey, that we must resort for any 
hint of specific ways and means that nature may have provided 
in the organic mechanisms of mankind, for applying an operative 

ill 



psychic code of symbols, as a mechanical intervention between 
the intuitional powers and the sensation machinery of con- 
sciousness. For as Professor Mach says, "the province of psy- 
chology can be reached from the facts of the physical world — 
especially the adjacent province of sense perception." (The 
italics are mine.) The most significant hints possible seem to be 
easily found in the fabric of nature herself, for instance, within the 
mechanism of the eye, where hundreds of thousands — yea to 
out with the whole truth — where in fact millions of fibres, rods 
and cones, — little fingers, as it were, feel out colors. Certain ones 
of these deft little fingers can each feel out a certain shade of 
color from amidst an infinite variety, while for other shades it 
has no responsive "touch" whatever. So also certain others feel 
out those infinitely small, inexpressible differences of configura- 
tion, that makes personality in the faces of our friends, as well 
as the endless variety of objects, near and far. Other sensitive 
fingers figure out with lightning calculation, distances, relative 
sizes, depths, — for they literally have the laws of perspective 
"at their finger ends." Every finger of that innumerable host 
faithfully reports its "find" to the appropriate cell of consciousness, 
and the bewilderingly complicated mechanism of sense perception 
there records it, on an assigned spot as it were, on the memory 
chart of the brain ; where also it has been provided that "associa- 
tion" is the magic key which shall at any moment light the way 
again to that particular spot. 

This is exactly the method followed in the Oracle of ELLU. 

Again, another hint is found in the more profoundly mys- 
terious mechanism of the ear, certain parts of which provide for 
a corresponding psychic code or tone sensation arrangement, on 
the great memory chart machinery of the brain. Imagine a 
miniature harp in the ear and you get a symbolic idea of the 
probable purpose of the fibres of Corti. Everybody knows that 
certain piano strings will respond with vibrations, to certain 
noises outside the piano. A well known fact in physics. We 
have all heard of a "harp of a thousand strings," as an extravagant 
flight of imagination, but everyone is carrying around in the 
ear, a veritable harp with three thousand strings, all nicely ar- 
ranged, short and long, for high and low, attuned to respond to 

112 



all sorts of noises in pitch and tone. And yet with three thousand 
strings, we know there are actual sound vibrations in nature that 
never succeed in getting reported by that wonderfully responsive 
harp in the ear, to brain or conscious sensation. So however 
great the capacity of the ear may be, there is at least a limit to 
the corresponding responsive psychic code arrangement in the 
brain. Likewise we know that there are "ultra" rays, the mys- 
terious and astounding powers of which science is only now be- 
ginning to guess at, which even the millions of color feeling 
fingers in the eye cannot single out for brain sensation percep- 
tion — There are rays therefore to which we are utterly blind. 

But the rays exist. 

The ear has to do with more profoundly psychic mysteries 
than the eye. The keenest intellects of all history had sought 
in vain for thousands of years for the causes of consonance and 
harmony, which are even now but imperfectly understood. The 
nearest approach to a scientific explanation was made by 
Helmholtz ; a popular idea of which is obtained by assuming 
that the fibres of Corti are veritable musical strings which have 
the property of responding to certain tones and overtones, while 
remaining absolutely deaf at will as it were, to every other sound. 
In this province of consonance and apparently mysterious "sym- 
pathies" with numbers — (twelfths, octaves, fifths, thirds), the 
bewitching mysticisms of Pythagoras was most strongly in- 
trenched. A mysticism which has never ceased to find responsive 
chords in the human breast, even down to and through this present 
materialistic age, so entrancing has always been, and perhaps 
will forever remain, the spell in the magic power of numbers. 

There is another subtle principle in nature, which next to 
numbers has been most prolific in the working of spells and mirac- 
ulous wonders. This is the principle of light. Even modern 
science succumbs to the seductions of these combined powers, 
when, testing its long honored theories by the velocity of light, 
and sensation measurements of motion in Time and Space it 
startles the world with a new theory of "Relativity." A theory 
which demolishes the old molecular, mechanical interpretation 
of nature, and which is denounced as "monstrous" by the depart- 
mental advocates of the old ideas. 



o o o- 

113 



Now in regard to the scientific possibility of direct psychic 
communications, it is clearly and logically a question of a working 
code. We are compelled to admit that humanity can scarcely 
feel proud of its modern achievements in that direction. Negative 
results are, as I apprehend it, due to the fact that in the great 
majority of premeditated experimentations, one party to the com- 
munication is almost always a dead one, physically at least. 
One of the parties only being alive and alert. So our ghosts con- 
tinue to wear, sadly but resignedly, such ludicrous shackles as 
"raps" and planchette, automatic writings and "cross correspon- 
dence." In this vain effort no one has yet in the least succeeded in 
suppressing the fatally preponderating element of the personal 
equation of the brain mechanism intellect of the "recipient," or 
live operator, however sincere the effort, or free from conscious 
fraud the result may be. 

The problem then is to invent an automatic code, as it were, 
which shall not only absolutely shut out the meddling personal 
equation and will of the living operator (in case it should be 
after all a disembodied spirit that is seeking to communicate), 
but also allow at the same time the independent intelligence 
of the living recipient, free and full swing, (in case it should turn 
out that the surmise in that direction touches the source of either 
superior or spiritual wisdom). The problem of stopping "leaks" 
in a wireless system is no comparison. And though the word im- 
possible is no longer to be found in the glossary of biology, and 
communication with spirits of the departed may be a plausible 
expectation, for some minds, that expectation is entirely beside 
the present question. So also is supposititious thought transmis- 
mission from one individual brain mechanism to another, as is 
supposed to happen in the theory of telepathy. The present idea 
is the possibility of a working psychic code, based essentially upon 
the acknowledged existence of that unknown obscure power of 
the human mind, that Independent Intelligence which "knows 
all things," and which I have sought to personify under the name 
of ELLU, which at times of great peril and sudden emergencies, 
has been known to seize complete control of the motor activities 
and to avert death and disaster thereby, — The application of the 
code to be between one's own Independent Intelligence and one's 
own conscious reason. 

114 



It may well be claimed that the greatest thing in the world 
today, at the dawning of a new age of idealism, would be to es- 
tablish a scientifically operative psychic code, for communication 
between one's own personalities. And perhaps the most strik- 
ing proposition possible to formulate in language connected with 
that idea, is expressed in the following nine words : 

There was once such a code known on earth. 

Whatever its origin, the operation of the powerful oracle of 
Aaron's breastplate, probably the most perfect and scientific 
oracle the world has ever seen, depended upon the mystic, yet 
practically applicable principles of light and numbers, which, 
likewise, are the principles by which the Independent Intelligence 
operates the ORACLE OF ELLU. 



AFTER all is said and done, we are compelled to admit that 
there is some amazing and mysterious power in human life 
that plays upon the wonderful organic mechanism of the mind 
in abstraction and dreams, as a master musician plays upon the 
keys of a piano. But in a way as utterly unknown to consciousness, 
as the way of a great musician would be unknown to a possible 
listening savage. Nothing can be more sure than that this marvel- 
ous power does not proceed from the mind ; because the mind it- 
self is as much the product of the brain organism as the music 
the savage heard was the product of the piano. That power must 
reside in the Intelligence which first constructed the organism that 
gave birth to the human reasoning mind. 

It is a well known biological fact that the intellect of the 
child develops only with increasing numbers of nerve cell connec- 
tions. But it is also as well known to common sense observation, 
that the veriest child reaches conclusions without reasoning at all, 
that confound science in their astuteness. It is not enough to 
dismiss that fact as coincidence, or to say, "oh the child just 
happens to say wise things instinctively," — the trouble being that 
when that excuse is given, instinct is merely considered as an 
outgrown and obscure faculty of the mind. Now that is the 
very fallacy I would expose. 

Only the other day, while on a railroad train, a little child 
with its mother occupied the seat just across the aisle from me. 

115 



Presently the train passed along a mountain side, down which a 
foaming stream was plunging. The child was not over two and 
a half or three years old. It had greatly amused me with an in- 
cessant fire of questions. When the little mountain stream came 
into view, this followed : 

"Mama, where does water come from?" 

"I don't think anybody quite knows, yet, my dear ; but per- 
haps you will when you grow up." 

"Huh ! / know now : it just comes right out of nossin at 
all." 

Just then a train man lighted some lamps in the car, which, 
soon after the train had passed through a tunnel, were extin- 
guished, when the little voice piped up : — 

"Mama, where did that light go to when he put it out?" 

"I am sure I cannot tell you that my darling, for I do not 
know." 

"But / know, mama, 'twas some fin just stopped going any- 
where awful quick." (with a strong accent on "somefin" and 
"anywhere.") 

Probably the scientist is not yet born who can improve upon 
those two answers. Certainly the answers of modern science 
concerning HH O, ultimate substance, and velocity of light, are 
astonishingly parallel. Presently another self answered question 
gave something of a clue to the manner of operation of the child's 
instinctive power of divination — since this one approached nearer 
to a process of reasoning: A pasture with cows came in sight. 

"Mama, do oo know 'er name of 'at cow way over 'ere?" 

"I am sure I do not know, deary." 

(The child, decidedly vexed) — "What is er meson oo don't 
know her name, mama ? She's got a name, ain't she ? an' I know 
it." ' 

"Do you ? well what is her name ?" 

"It's belly cow. Don't oo see er bell wound her neck?" 

By this time it was perfectly evident that the mother's ma- 
ture intellect could not match, or keep pace with the child's swift 
and unerring readings of inherent symbolic signs. The child's 
imagination, which is most decidedly not an exclusive faculty of 
mind, (as I shall presently attempt to show in the annexed tab- 

116 



illation scheme), but is equally akin to intuition, a faculty of the 
other province of life, was, in fact, playing upon the child's un- 
connected and undeveloped brain mechanism of mind — but in its 
own way. 

By way of antithesis, it will be admitted that Bernard Shaw 
is probably one of the most brilliant writers of this generation; 
and yet, with his ripe intellect, cultivated to the very highest 
notch of fecundity, he is not so keenly exact and close to the 
truth in his studied phraseology, or so deep in his philosophy, 
as the baby we have just heard. In proof, listen to this from the 
Review of Revievus, which I had been reading while listening 
to the prattle of the child. (Apr. No., 1911, pp. 427 - 8) : "The 
pleasures of the senses I can sympathize with and share" (says 
Shaw) ; "but the substitution of sensuous ecstacy for intellectual 
activity and honesty, is the very devil." Which goes to show that 
so astute a thinker as Shaw himself, did not see the inherent 
fallacy in that beautiful piece of fine phrasing. It is the same 
fallacy which ever attends all thinking upon that subject, which 
fails to take account of the fact that intellectual honesty itself 
compels recognition of the truth that mind and intellect are them- 
selves but products of the senses: that the greatest joy of a great 
writer's life is sensual ecstasy in the most literal sense of the 
words. 

The proverbial "supremacy of mind over matter" is one 
of the most monstrous of the mind's own delusions. The very 
reverse of this is nearer the truth. To confound the mental with 
the psychical, or to regard imagination as essentially or peculiarly 
a mental product, is to befog all philosophies, and render all 
conclusions concerning "life" and psychic phenomena, confused 
and indefinite, or worse. 

The three angles of a triangle, however similar they may 
be, are essentially separate identities in space ; else there could 
be no such figure as a triangle. Without this principle of sep- 
aration of boundary points, a triangle is inconceivable. Now 
these three angles are no more distinctly individualistic in their 
mutual relationships, than are soul, intuition and intellect, in out- 
lining human "life." So there can be no definite personality con- 
ceived of until the three essentials, soul, intuition, intellect, stand 

117 



apart, each in its own proper place. Yet strangely enough, the 
most common mistake even among noted thinkers, is to merge 
and blend these three essentially separate things into a shapeless 
and misty something which is vaguely labelled mind. If I draw 
a triangle and write under it this outlined area is rectangular, 
it is instantly perceived that the label is false on the face of it. 
But if I rub that false label out and write at the apex angle the 
word soul, and at the lower angle on the left, intuition, and at the 
angle on the right, the word intellect, and then in large bold let- 
ters mark the whole figure mind, how many would as quickly 
perceive that this label also would be as inherently false as the 
other? This, in effect is exactly the common practice today. 

For me, a clearer apprehension of the essential differences 
that must exist between these three, and other human faculties — 
as classified in the annexed tabulation, as well as a better under- 
standing of the independent and superior nature of soul and in- 
tuition, as compared with mind, intellect and judgment, is given 
in this tabulation, than can be obtained in any other way. For 
instance, if Professor Freud's conception of the operations of the 
"unconscious" as composed of the activities of two "layers," 
both below the "threshold of consciousness" the lower of which 
is now being heralded in popular print, as his "discovery of the 
lowest chamber of the soul," be confined wholly and strict- 
ly to the province of the mind, and not be used as in 
any sense applicable to the soul or any "chamber" of it, very 
much less confusion and contradictory vagueness would 
result. To me this queer confounding of the mental and the 
psychical, as if they were all the time the same impossible thing 
playing hide and seek with itself, above and below an impossible 
"threshold," is meaningless and absurd. Perhaps I may be very 
wrong and obtuse. But having found so much satisfaction in 
considering intellect and intuition, as belonging to two very dis- 
tinct and separate provinces of "life," I herewith present my 
scheme of tabulation with the following comment: 

The foregoing crude "basting threads," bungling as they are, 
and the following tabulation of faculties, are intended to illu- 
minate the obscure fact, that the province of the mind comprises 
very little more than the province of the wheel; and that ad- 

118 



ditional little, is furnished by the powers of that faculty which 
we call imagination. While the province of instinct — which 
draws imagination over into touch with a still higher power, is 
the province of the oracle. The wheel and the oracle being 
here merely symbolic of the mind, and the individual independent 
intelligence, respectively. 

Also, that even as the mind is superior to that particular 
application of energy to an arrangement of wheels which we 
call a clock (which strikes the hours of the day and the night 
while the mind may be busy or asleep), so is instinct superior to 
that peculiar application of specific energies, to countless cells 
and fibres which we call "brains," whose amazing mechanisms 
make thinking possible and constitute the phenomenon which 
we call mind. 

Mergenthaler's mind made the linotype, that marvelous ma- 
chine that can almost talk, as we say : but primeval instinct first 
made Mergenthaler's mind possible. 

The limit of the human mind is the limit of those me- 
chanical principles which were applied in the construction of a 
material brain mechanism — with this saving clause, — plus im- 
agination. 

Edison's mind was such a master of the resources of me- 
chanical principles, that he transcended others and made a ma- 
chine that actually did talk: but primeval instinct first built 
the brain machine that made Edison's mind possible. 

So, in considering the possibility of divination, we are but 
considering the possibilities that exist in those subtle principles of 
mechanics which Instinct used in constructing the bewilderingly 
delicate mechanisms of the sense organs of the brain. 

Imagination, which is probably the direct product of that 
"organ of interpretation" which Professor Mach finds evidence 
of as existing, is the mind's connecting link to higher forms of 
energy. It is probably this which makes the human mind itself 
superior to sense organ perceptions, inasmuch as it has dis- 
covered the existence of such things as "ultra" rays, which are 
imperceptible to the senses. 



119 





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Sty? Wmth of Aaron's Sreaaiplate. 



tWilMMtM^M^ ^ e three ways of divination enumerated in the 
H| ^^ ^ Bible (1 Samuel 28: 6) viz: by dreams, by Urim 
111 I J PP an d ^y prophets, it is noticeable that the one which 
III JNs sacred scripture itself dignifies with a capital, is 

WMM^^^^. that which is identified as the Oracle of Aaron's 
Breastplate. The other two methods are elsewhere discussed 
where the classification is as follows : 1. Direct and strict- 
ly personal, as in dreams, intuitions, presentiments and 
the like ; 2. Indirect, but personal, aided by instrumental 
intervention, as by the flipping of a coin, casting lots, or by 
Oracle. 3. Indirect and impersonal. That is, by the inter- 
vention of another mind mechanism, as in clairvoyance, "second 
sight," and the like. 

The present discussion concerns only the Oracular method 
of divination, and specifically the Oracle of Aaron's Breastplate. 
Of all the myriad ways and devices for instrumental aids to div- 
ination, from the remotest antiquity down to this twentieth cen- 
tury, the one method which has stood unapproached, above all 
others, is the mysterious Urim and Thummim of the ancient 
Hebrews. 

Yet, in conversation on various occasions on the subject of 
oracles, I have been surprised to find that many people, educated 
people too, had not the slightest idea as to what was meant by 
Urim and Thummim. It, therefore, may not be amiss to start 
with a somewhat general definition. It was the instrumental 
Oracle of the high priest of the Jews. The origin of our knowl- 
edge of the existence of such a thing — or things, for it was plural 
— is the sacred scriptures of the ancient Hebrews — our Bible. 

123 



The most striking thing about the Bible account is its meagre- 
ness of description compared with its high importance. As if 
it was a thing so well understood by all the people, that no details 
were necessary. This fact is especially striking because on the 
other hand, the scripture goes into the minutest details with 
reference to the peculiar and "cunning" construction of the ar- 
ticles that were the invariable accompaniments in the use of the 
Urim and Thummim as an infallible Oracle. Read the twenty- 
eighth chapter of Exodus where this verse occurs : "And they 
shall make the ephod of gold, of blue, and of purple, of scarlet 
and fine twined linen, with cunning work." 

I make no pretensions whatever to scholarly attainments, 
and do not presume to call in question the profound conclusions 
of the many noted authorities who have wrestled with this mys- 
tery. I would only note that after all their searching and ex- 
haustive philological work and acumen, their strange omission 
to take into serious account the "cunning work," so profusely 
described in the scriptures. For therein, it seems to me, is the 
solving of the enigma, at least, as to the secret of the practical 
mechanical principles involved in its use, as we shall see later. 

To come back to the general definition, the highest court for 
all difficult questions, was the high priest himself : and the highest 
oracular power of the high priest found expression through the 
use of the Urim and Thummim. How it was operated has been 
a baffling mystery down to the present time. The only part of 
that mystery which I shall attempt to solve is the mathematical 
and mechanical principles involved in its use. 

The next highest authority to the Bible itself is Josephus' 
Antiquities of the Jews. But that is likewise ambiguous. Al- 
though Josephus himself was a high priest and governor of Gali- 
lee, his own significant words are, referring to the use of the Urim 
and Thummim, "It left off shining, two hundred years before I 
composed this work." (Vol. I, p. 202.) As Josephus died in the 
first century of the Christian era, that would indicate that at least 
two thousand years have passed since its efficiency as an oracle 
was recognized. One of the most significant points to be noted, 
is the tenaceous persistence of the idea of a preternatural lumi- 

124 



nousness of the precious stones connected with the actual opera- 
tion of the Oracle of Aaron's Breastplate. 

Holding a seemingly immovable position among the disputed 
translations as to the inherent meaning of the two mysterious 
names of the oracle are those of "Lights and Perfections." 

The Bible itself furnishes the strongest reasons for it. The 
oracle was the oracle of Jehovah (Yahweh) ; and Yahweh was 
the terrible God of Sinai and the lightning, and the thunder was 
his voice. "And Mount Sinai was altogether on a smoke, because 
the Lord descended upon it in fire." (Ex. XIX : 19.) With our 
present knowledge of the lightning one can almost fancy in the 
descriptions of Yahweh a prescient conception of the nature of 
electricity. "Who coverest thyself with light as with a garment 
. . . . who maketh his angels spirits ; his ministers a flaming 
fire." (Psalm CIV.) 

"And when the angel of the Lord appeared to Moses on the 
mountain side, the bush burned with fire and the bush was not 
consumed." (Ex. 111:2.) So dreadful was the nature of this 
Invisible Power, that its very presence killed. Read the extreme 
precautions that Moses was directed to observe to save the people 
from being blasted by coming too near, read the nineteenth chap- 
ter of Exodus, from the nth to the 21st verses. 

Indeed, throughout the Bible record there is the most abun- 
dant evidence, that no other idea was more firmly fixed in the 
minds of the children of Israel, than the affinity of their god for 
fire or Light — especially as a sign, or as an expression of his 
presence. So it need not come as a surprise, though it is lumi- 
nously significant as we shall see, that the Hebrew word for the 
Oracle of Yahweh, ( D "• 1 X ) urim, should itself signify "fires" 
{being in the plural). 

The probable error of Renan in assigning the origin of the 
Urim and Thummim to Egypt, is made apparent by the scholarly 
researches of Muss-Arnolt, to which further reference will be 
made. Nevertheless Renan's conclusions regarding the nature 
of the ancient oracle are not without interest. He was inclined 
to think the objects themselves were two of the winged discs, 
so common on Egyptian and Phoenician monuments, which the 

125 



Israelites copied; using therewith two little images of Yahweh, 
which they called urim and thummim. He was able under this 
hypothesis to account for the word urim. "The other, thum- 
mim" said he, History of the People of Israel, Eng. Trans. 
(1888, Vol. I, p. 224), "a word the meaning of which, when thus 
employed, completely escapes us." 

"These figurative images of Yahweh were called ephods, like 
the robes of the Levites. . . The idolatrous object, formerly 
known under the name of ephod, was of metal on a wooden 
frame. It could not have been large, for it was easily carried 
in the hand. Beside, private individuals who were sufficiently 
rich had ephods made for them and used them for their personal 
profit. This ephod in fact, in addition to representing Yahweh, 
had a special use, that of being employed in divination and in 
oracles." 

The Bible abundantly indicates that the ephod was an indis- 
pensable part of the mechanism of the Urim and Thummim. 

"Nothing important," says Renan, "was done without the 
familiar genius of the tribe being consulted. But nevertheless, 
matters were not left to chance. With the Israelites as with 
the Greeks, the oracles were confided to the care of the wise men. 
What we should call imposture was then considered merely the 
faithful interpretation of the wishes of the tutelary deity. In the 
event of urim being employed, there was sure to be some fraud 
in the affair on the part of the Levites, who placed themselves, 
owing to their subordinate situation, in the hands of the chiefs 
of the people. Some skilful trick was played. The motive 
power remained invisible, and the divine tremolo had all the 
appearance of spontaneous production. 

"It has never been ascertained by what mechanism the or- 
acle was rendered. Some have supposed that a chess or back- 
gammon board was used and that urim and thummim were dice. 
This theory is not inadmissible . . Perhaps the two uraeus 
of the winged globe, meaning, one yes, the other no, were put in 
motion by a spring concealed behind the disc. It was naturally 
the priest who worked the instrument and who replied to the 
questions." 

126 



It is explained that in Egypt, the god who was consulted, 
replied sometimes by motions, sometimes by audible sounds, and 
that "These conjuring tricks were performed by means of com- 
plicated mechanism." "We see," continues Renan, (p. 230), "that 
nothing is more obscure than the apparatus by means of which 
Yahweh was consulted; nothing is more certain than the fact 
of this consultation itself. . . In every difficulty which arose, 
the authorities went and interrogated the oracle of the ark — 
(urim and thummim) and the oracle answered. . . 

"The most characteristic sign of the rich and elaborate cos- 
tume devised for the high priest, was a large breastplate com- 
posed of twelve precious stones, on which were engraved the 
names of the twelve tribes of Israel. Without explaining mat- 
ters as clearly as it might do, holy writ confounds this breastplate 
with the ancient ephod, and places there, in a rather obscure 
manner the urim and thummim. Perhaps the upper part of the 
breastplate contained the winged disc and the uraeus. This is 
what was called the oracle." 

The author quoted concludes that the growing spirit of 
prophecy brought about the desuetude of the old instrumental 
oracle, so that finally the use of the urim and thummim, "came to 
an obscure end. In the fifth century B. C, it was not clearly 
known what the ephod, urim and thummim were." 

"All analogy, it will be seen," concludes Renan, "leads us 
to look for the origin of urim and thummim to Egypt." 

The New International Cyclopedia says, 

"An entirely satisfactory explanation of the mysterious 
names, (Urim and Thummim) has not yet been furnished" — 
in the following connection of ideas : — The name given to the two 
objects, perhaps pebbles or stones, says the Cyclopedia, in the 
shape of dice, kept in the oracle pouch that hung upon the breast 
of the Jewish high priest. They were used to obtain an oracular 
decision revealing the divine will. While we do not know the 
precise manner in which this decision was obtained, analogy from 
similar customs among ancient nations makes it probable that 
the stones were drawn by lot out of the pouch, and, according 
to the one drawn an affirmative or negative answer to a question 
was given. An entirely satisfactory explanation of the two mys- 

127 



terious names has not yet been furnished, but all the evidence 
points in favor of a connection with two Babylonian stems 
(u uru and tamu), from which are derived urtu "decision," (used 
chiefly of oracular decisions), and tamitu "oracle," which occur 
in the religious literature of Babylonia. The early explanations 
such as "light" and "perfection," or "light" and "truth," (Luther's 
view), are generally rejected as purely fanciful, by critical schol- 
ars who hold that the use of the Urim and Thummim belongs to 
the realm of primitive religious rites, and that its persistence to 
so late a period as that of the compilation of the priestly code 
(Ex. 28-30), is due to the strong hold it had taken upon the 
imagination of the common people. 

Still, in spite of this general rejection by critical scholars of 
the idea of luminousness, the Century Dictionary gives its defi- 
nition as follows : 

"The true nature of the urim and thummim (literally 
'lights and perfections') is not known. They seem to have been 
small objects kept inside the so-called 'breastplate' which was 
folded double, and many authorities believe them to have been 
precious stones or figures, used as lots or otherwise. There 
is no indication of their use after the time of David, and after 
the captivity they are alluded to as lost." 

Rev. John Stanford, M. A., related in an address to a Ma- 
sonic Lodge at Mt. Pleasant, N. Y., December 27, 1800, on the 
authority of The Talmudest, how King Josiah hid the Urim and 
Thummim under ground in a cave, before prepared by Solomon, 
together with the anointing oil, the ark of the covenant, Aaron's 
rod that budded, and the pot of manna, and that therefore these 
things could not be found after the return of the Jews from cap- 
tivity at Babylon, and that no Jewish priest has since ever been 
in possession of them. 

"And the Tirshatha said unto them, that they should not 
eat of the most holy things, till there stood up a priest with Urim 
and Thummim." (Neh. VIII 165 — Ezra 11:63.) Hastings Dic- 
tionary of the Bible (1902), says, "From this it is manifest that 
the use of these mysterious objects was unknown to the Jewish 
authorities of the poet exilic age." 

128 



As an instance of the curious vagaries growing out of this 
persistent tradition of luminousness, perhaps involving colored 
rays as an inherent quality of the oracle, I quote C. W. "King, 
M. A., the great authority on gems. He relates in his book, 
Natural History of Precious Stones," (p. 326), "My record of 
sacred jewels would be sadly incomplete did it close without 
a few words concerning that most ancient and most virtuous of 
them all, being at once decoration, periapt and talisman — , Aaron's 
Breastplate. It was a decoration from the costliness of its na- 
ture; a periapt (amulet) for it was suspended round his neck 
by golden chains, a talisman for it insured the divine protection 
to the tribes whose names were thereon engraven. . . 

"Epiphanius, following some ancient tradition, records that 
when the Jewish high priest entered the Holy of Holies, he 
wore suspended over the breastplate, the Urim and Thummim. 
This was the Adamas of a cerulean color (our sapphire) which 
by its change of hue declared the favor or the wrath of Jehovah 
towards his people, for it turned black as night before a coming 
pestilence, red as blood before war, but shone bright and blue 
when it announced coming prosperity. Of this important jewel, 
the very soul, so to speak, (if we credit Epiphanius) of the 
entire Rationale, neither the Pentateuch nor Josephus make the 
least mention, as an adjunct, altogether distinct and superior to 
the breastplate itself ; but notice of it preserves a tradition of the 
original nature of the appendage." 

It is my belief, for reasons stated further on, that if by 
great good fortune the hiding places of those magnificent jewels 
are discovered, it will be found that their engraving will disclose 
a numerical significance. That they may yet be found is not at 
all impossible. On this very point, King further says (p. 331), 
"It will sound incredible to the ears of the uninitiated, yet every 
one conversant with the nature of gems will admit that these 
most venerable productions of the glyptic art, must still be in 
existence and in all their pristine splendor. No lapse of time 
produces any sensible effect upon these relics, as the perfect con- 
servation of such in softer material — mere vitrified clay — proves ; 
for we have abundance of tablets bearing the title of Tothmes 

129 



Ill, the contemporary of Moses himself. Besides this, their in- 
trinsic value as the finest gems that could be dedicated by the 
zeal of a race trafficking all over the world must have caused 
them to be esteemed the most precious of trophies, to be guarded 
with the most jealous care by all the conquerers into whose 
hands they successively fell. Even supposing them extracted 
from their primary arrangement and reset amongst the other State 
jewels of their captors, the essential portions of the stones with 
their inscriptions would still remain unchanged. 

"Perhaps this was the reason why the Rationale is not to 
be found in Ezra's list of articles restored by Cyrus to the temple 
of Jerusalem — . because according to practises of the East, 
they had all been placed as offerings and trophies in the grand 
temple of the Babylonian Belus ; it is certain they, during those 
seventy years, had still remained hallowed by sacred usage, for 
their profanation for the first time by Belshazzar, is assigned 
as the deed that filled up the measure of his iniquities." . . . 

Josephus states distinctly that all the stones of the Urim and 
Thummim, at least those of the Breastplate of Aaron, were very 
conspicuous for their size and beauty and inestimable value. 

"The Breastplate described by Josephus," King continues, 
"was carried to Rome along with the other spoils of the Temple, 
upon the destruction of the holy city of the Jews by Titus. The 
magnificent Temple of Peace, just erected by his father, was 
the place selected to hold these trophies after they had been pa- 
raded in his triumph through the streets of Rome. 

"Of their subsequent fate there are three conflicting ac- 
counts. The first, that they were sent off by Geneseric to Car- 
thage upon the sack of Rome ; but that the ship with them on 
board was lost on the voyage. But some, at least, if not all, must 
have fallen into Alaric's hands when he sacked the city some fifty 
years before, if there were any foundations for the belief men- 
tioned by Procopius. He states that "the main reason why the 
Franks in the sixth century, pressed the siege of Narbonne, the 
Visi Gothic capital, with such eagerness, was the being there 
deposited, the treasure of King Ataulphus ; which boasted amongst 
its other incalculable riches, vases formed out of Emeralds — 
(prasini, — he uses the contemporary Latin term for the pre- 

130 



cious kind) — made of old time for the use of the Temple by King 
Solomon. 

"The third story rests on better authority than either of 
the preceding. Procopius, an eye-witness, states that amongst 
the innumerable spoils of Carthage, carried in his Vandalic tri- 
umph by Belisarius through Constantinople, were the vessels of 
the Temple of Jerusalem, formerly the prey of Geneseric." (Bell. 
Vand, XI, 9.) 

Justinian deposited them in the sacristy sta, Sophia; but 
hearing of a remark made by a Jew, how these spoils brought 
ruin upon all who presumed to detain them from the place for 
which they had been made, being struck with the fear of the 
sacrilege, sent them off with all possible despatch to the Chris- 
tian Church of the Holy Sepulchre of Jerusalem. In this case, 
they must have soon after, fallen into the hands of another Per- 
sian conquerer, Choraes II, when he took the Holy City in 615 ; 
and abundantly verified the Jew's prediction by the speedy de- 
struction they brought upon the Sassanian dynasty, extinguished 
in blood, A. D. 632. Hence there is good reason to suppose them 
still buried in some unknown treasure chamber of one of the 
old Persian capitals, and to have a chance of emerging from ob- 
livion at no very distant day. 

"What a day of rejoicing, both to archaeologists and to the 
religious world, will the identification of one of these sacred 
monuments occasion; a contingency by no means to be thought 
chimerical in an age which has witnessed the resuscitation of 
Senacherib's signet, of his drinking cup, and of his wife's por- 
trait." 



131 



Slje ©rarb — (EimttttutfL 

Mart Mvfomt 8*a*ardf, 

WMMSM HOMING down to our day, the latest and probably 
111 x-^ III highest authority, as well as most generally accept- 
tH I fit e( ^ theory among scholars is that of W. Muss- 
f!|5 ^jj| Arnolt, published in the "American Journal of 

flllftlftllll Semitic Languages and Literature," (July, 1900). 
At least it is true, that the latest great reference works, among 
them the Jewish Encyclopedia, adopt Muss-Arnolt's conclusion 
as authoritative. These researches by Arnolt (referred to on a 
former page as making Renan's error apparent in assigning the 
origin of the ancient Hebrew Oracle to Egypt) traced the origin 
of the words Urim and Thummim to the Babylonian words 
urtu, meaning "command, decision," and tamitu, a synonym of 
piristu, "oracle, oracular decision" (mostly of the gods). 

Muss-Arnolt modestly refers to his work on the Urim and 
Thummim, as "A suggestion as to their Original Nature and sig- 
nificance ;" then threads his way through thirty-one closely print- 
ed pages of the "Journal," with such a masterly abundance of 
world-wide references in many languages, dead and alive, (which 
I am in no manner of means qualified to follow), that his conclu- 
sions are well nigh irresistible. Yet, with that modesty charac- 
teristic of the scholar, he says, "I may be wrong; if so, let us 
begin over again ; and may some other student be more success- 
ful." 

"I long ago came to the conclusion," says he (p. 211), "that 
the mythical account of the Tablets of Destiny, as found in the 
Babylonian account of the creation and the legend of Zu, and the 

132 



Old Testament Urim and Thummim, both shaping the destiny of 
king and nation, revert to the same fountain head and origin." 
Not necessarily implying that the Jews got their ideas of the 
oracle from Babylon, but that both Chaldeans and Jews got their 
ideas of it from a common source more ancient than either. 

To get the right idea of this great scholar's conclusion, we 
must, in the first place, rid ourselves of a childish prejudice, 
similar to that which has been more or less nurtured even within 
the last century, that as between two religious sects for instance, 
one has the only right passport to heaven, while as to the other — 
oh, well, the less said the better. I have noted in my limited 
reading, that Muss-Arnolt's position seems almost unanimously 
endorsed among scholars ; viz., that the origin of both Baby- 
lonian and Hebrew sacred traditions was from the same common 
source ; so that it is simply puerile to suppose that as between two 
villages or cities in the same country, dwelling side by side as 
it were, one would necessarily be a sink of iniquity and its gods 
all demons of corruption — the spawn of hell; while the other 
was all that was pure and beautiful and a "primitive" cradle of 
holiness. 

Ur, (Our-Casdim) and Babel, (Borsippa) were two cities 
of Babylonia, near together. Ur, with its mythical king, Father 
Orham, (Abraham?) had the oldest known Babylonian dynasty. 
It is supposed to have been the first centre of Chaldean civi- 
lization. Little cylinders and clay tablets, bearing cuneiform 
inscriptions, tell the tale of its patriarch kings. The huge pile 
of bricks at Borsippa still mark the spot of that wicked city's 
"insult to God." 

Now it is a fact well known to scholars that a part of the 
names of divinities often entered into the proper names of per- 
sons. Any family or individual who had Bel or Baal as a part 
of its name, would be considered pagan in their origin, (as to 
name) beyond all question, so with Molock — Meleck or Milic as 
sometimes spelled. But we read in Gen. n: 29 and 31, how 
Abram and Nahor took them wives before they "went forth 
with them from Ur of the Chaldeans to go to the land of Canaan 
. . . and the name of Nahor's wife, Milcah, the daughter of 
Haran, the father of Milcah . . ." Those verses of the Bi- 

133 



ble and the name of Nahor's wife, as Muss-Arnolt eloquently 
says, "tell the true story" — of a common and amicable relation- 
ship existing between Hebrew and Chaldean. In support of his 
conclusion as to a close relationship between the Hebrew Urim 
and Thummim and the Babylonian Tablets of Destiny, Muss- 
Arnolt asks (p. 212.) "Is it really beyond doubt that the earliest 
religious conceptions of a nation belonging to the same family 
as the Hebrews, and living at no time far from that people . . 
must necessarily have originated from below, if I may be allowed 
to say so, must be mere human invention, while the other nation 
received its fundamental religious instruction from above by 
means of special divine revelation? 

"Is it not more probable that, from a common basis, there 
developed, in the course of time, among the Assyrio-Babylonians 
the belief in the Tablets of Destiny and among the Hebrews, the 
belief in that powerful oracle 'the Urim and the Thummim?' 
Notwithstanding the fragmentary account of Babylonian litera- 
ture and the scanty report of Old Testament writers, we can 
yet gather some points common to both :" 

In brief the five points which he mentions more at length, 
are as follows : 

( i ) Both the Urim and Thummim and the Tablets of Des- 
tiny, to be efficacious, must in either case rest upon the breast 
of the one operating it. 

(2) The rightful possession and operation of both Urim 
and Thummim and the Tablets of Destiny was originally vested 
in a king or leader or high priest, as the direct lawful mediator 
between the nation and the Deity ; first, to the god Anu in the 
one case, and to Moses by Yahweh in the other, "to whose 
decision, by means of Urim and Thummim, even kings bowed in 
obedience." 

(3) In both cases, as their names Tablets of Destiny, and 
Urim and Thummim, (both in the plural), imply a number of 
objects constituted the oracle; while it is impossible to determine 
exactly their number, we know there were more than one. 

(4) Both the cuneiform inscriptions, describing how Mar- 
duk tore the Tablets of Destiny from the breast of his dead foe 

134 



Kingu, and the Old Testament account of the Oracle of Aaron's 
Breastplate, refer somewhat mysteriously to the letters upon them, 
as of the nature of a seal. Marduk put the Tablets of Destiny 
on his own breast and "sealed them with his own seal." And in 
Exodus 28:21, the twelve stones of the breastplate were "en- 
graved in the manner of a seal." 

(5) In both cases these oracles were, strictly, properly con- 
sulted by their possessors on state occasions, and in matters of 
national import only. 

"The very fact," says Muss-Arnolt, (p. 218) "that the Old 
Testament assumes that Moses and the people were familiar with 
and cognizant of the nature of the Urim and Thummim confirms, 
to some degree, my views concerning their early existence and 
original nature and significance." He still further fortifies his 
position, that the Urim and Thummim of the Hebrews, and the 
Babylonian Tablets of Destiny, were both derived from a common 
source older than either, with the usual scholarly thoroughness, 
by citing technical terms used in the ritual of both the Hebrew 
and Babylonian religion and cult, "which are either common to 
or borrowed, on the part of the Hebrew, from the Babylonian. 
This has been pointed out by many Assyriologists and students 
of the Old Testament." These technical terms, rescued from 
the ruins of Babylonia prove that the Chaldeans too had an in- 
stitution of the passover, astonishingly similar in detail to that 
of the Hebrews. 

It is not at all necessary to my purpose to recite or review, 
even if I were qualified or able to do so, the almost bewildering 
array of philological and other proofs, which he has arranged 
with such precision of purpose. My purpose does not even aim 
to establish how, or upon what mechanical and mathematical 
principles the oracle of Aaron's Breastplate was actually op- 
erated, but only to show one practical way at least, in which tt 
might have been done; and have simply based my conclusions 
to that end, upon facts drawn from the rich fund accumulated 
by the host of able scholars who have fallen foul of this aggra- 
vating mystery armed and equipped and qualified for the contest. 

135 



These then, are the salient points established by universal 
consent of scholars : 

(i) That both the words are plural. There was more 
than one object to each, whatever their number or nature. There 
is little or no authority for saying that there was only one of 
each, hence only two in all. 

(2) That the purpose of the contrivance, as a whole, was 
its use as an Oracle; and it was so used, and gave appropriate 
and intelligent answers to questions. 

(3) That it was infallible. Even Kings bowed to its de- 
cisions. 

(4) That while the meanings of the original words from 
which Urim and Thummim were derived, are not literally lights 
and -perfections, the practical use of the instrument itself, in- 
volved in some way the principle of Luminousness. As Pro- 
fessor Ludwig Blau says "The Talmudic concept seems to have 
been identical with the view of Josephus holding that the reply 
of the Urim and Thummim was conveyed by rays of light." (The 
italics are mine.) 

(5) That the Bible narrative itself shows that the Urim 
and Thummim and Ephod, are absolutely indispensable parts of 
one and the same thing as an operative whole. "The Urim and 
Thummim are implied wherever in the earlier history of Israel 
mention is made of asking counsel of the Lord (Yahweh) by 
means of the ephod." (Muss-Arnolt, p. 198.) 

(6) That the instrument is identified with the Babylonian 
Tablets of Destiny. 

(7) That since the word Chaldean among their contempo- 
raries, and long after, was a synonym for mathematician, it is 
probably a fact, at least it is fairly conceivable, that the Tablets of 
Destiny of the Babylonians had some hidden numerical signifi- 
cance. 

(8) That the one on whose breast the Urim and Thummim 
reposed, invariably turned towards the shekinah — faced the 
light. 

Upon these established points my conclusions and suggestions 
will be based. But before proceeding to make the suggestions 
explicit and definite, I desire to fortify my conclusions by some 

136 



further general discussion of the elements and principles involved 
in the construction and use of this most mysterious of all the ora- 
cles of the world. And so will proceed under a number of sub- 
titles beginning with Gems and the Glyptic Art. 



(&mB attfr tfje (j&lgpitr Art. 

BY far the most prominent feature among the various parts 
of the operative oracle as a whole, was the Breastplate of 
the High Priest. Particularly because of the size and beauty 
and great value of its incomparable stones, probably the most mag- 
nificent jewels in the ancient world. The fact has been com- 
mented upon that the Jews' instinctive love and knowledge of 
gems, dates from a great antiquity, and that by reason of their 
deeply religious nature, they would most likely devote only the 
richest and best to sacred uses. 

Precious stones seem to have possessed the deepest signifi- 
cance in the philosophy and mystic lore of all ancient peoples, 
especially of the Hebrews. Marked gems were possessed of pe- 
culiar talismanic virtue, so, the engraving of precious stones, the 
Bible itself shows, was developed to a very high degree of per- 
fection at a very early period. 

"According to Maimonides, Abraham ben David and other 
Talmudic authorities," says E. G. Hoffman in the Jewish Ency- 
clopedia, "relief work alone was permissible in objects connected 
with sacerdotal service. For this reason as it was supposed, 
gems could not be worked in this way, in the case of the pre- 
cious stones on the ephod and the breastplate, a miracle was as- 
sumed : The worm shamir traced the letters which appeared on 
them." (Sotah 48 b.) 

But it has been shown that this idea was clearly the in- 
vention of later scholars, to account for an anterior command 
of the glyptic art, which later ages had utterly lost, and which 
scarcely could be conceived as possible without miraculous in- 

137 



tervention. So we have the circumstantial story of Heraclius, 
who, as well as wielding the fearfully heavy hand of the most 
tremendously successful of the fighters of ancient times, also 
dipped deeply into mystic lore in his leisure hours. For in a 
most extraordinary treatise entitled De Artibus Romanorum, 
he tries to account for the, to him, miraculous fact that very 
ancient precious stones were found to exist with such exquisite 
perfection of engraving as to make them "altogether incompara- 
bly superior" to anything produced by contemporary art. He 
gives a recipe for softening the hardest of stones so that they 
could be easily cut into. The chief ingredient in this recipe is 
the blood of earthworms. 

There were existing traditions that the ancient Egyptians 
knew and used a secret process to soften the stones they were 
about to engrave, which perhaps was not improbable, or at least 
not impossible. Tradition, however, did not seem to connect 
their process with earthworms. But this recipe of Heraclius 
furnishes the necessary clue to run down the source of this cir- 
cumstantial fable, built as it was upon a single word's misleading 
root analogy. 

Charles William King, M. A., D. D., in his Natural History 
of Precious Stones refers to this curious legend in Rabbinical 
literature quoted by Mr. Hoffman, which relates how the holy 
characters were cut by Moses upon the incomparable stones 
which adorned the breastplate of Aaron. This the legend 
says, Moses effected by simply tracing the characters to be cut 
upon the stones, in the blood of the worm samir, (or shamir) 
which was a liquid of such wondrous potency as immediately 
to dissolve and corrode the hardest substances. 

Now as matter of practical fact there is no sort of doubt 
that the ancient gem engravers used corundum, next to the 
diamond in hardness. This word corundum, written in Hebrew 
is smir, or samir. Likewise samir and smiris are forms of the 
same Persian word. Doubtless infinite patience was a virtue of 
the ancient engravers, and human "elbow grease" not angleworms, 
furnished the "liquid of wondrous potency" in those days, as it 
does now. It is very interesting to note in this connection a 

138 



recent comment on ancient art on the editorial page of one of 
the great Metropolitan daily newspapers: — 

FINE ARTS OF 8,000 YEARS AGO. 

"In an interesting and extraordinarily complete collec- 
tion of ancient Egyptian amulets which has just been 
placed on exhibition in the Brooklyn Institute Museum are 
some works of art which would do credit to the most 
skilful of our modern sculptors. When it is considered 
that many of these were made as early as 3000 B, C. 
and some of them as far back as 6000 B. C. — before 
even Abraham was born — one cannot but wonder what 
sort of civilization must have existed in those days. 
There is the face of a lioness carved in stone that 
would do credit to Barye; there are tiny bronze figures 
of Isis, Osiris and Horus that are as perfect in their 
proportions and as strong in their conception as any 
of the masterpieces of Rodin; there are alligators, tur- 
tles, cats and other animals which resemble nothing so 
much as the best work of the Japanese, and there are 
carved jades and turquoises which Boutet de Monvel 
or any of the present-day designers of jewelry in Paris 
might take as their models. 

In arranging this probably unique collection, Prof. 
W. H. Goodyear wisely placed in the very centre of one 
of the cases a pair of the chisels with which such carv- 
ings were made, chisels that he says are 8,000 years old — 
and they are made of copper ! The metallurgist of today 
who could so temper copper as to make a chisel of it 
would not only earn a fortune but would hand his name 
down to posterity alongside of that of Bessemer, yet he 
would be reviving an art which was a commonplace to 
these ancient Egyptians, and probably to the ancestors of 
our own American Indians." 

This is peculiarly interesting in another way : It indicates 
how even the most practical, able and matter of fact writers 
of this scientific age, will sometimes make an unconscious obei- 
sance to the marvelous. I would modestly suggest that hardened 
copper chisels, so hard as to be a fit agent for engraving gems 
is only a little less miraculous, if any, than the "magic potency" 
of the blood of the ancient angleworms of Egypt. Doubtless 

139 



hardened copper chisels were used, but not without corundum 
or diamond dust at their points of abrasion. It will not do to 
underestimate the two most important factors in the attainment 
of so high a degree of perfection in the practise of this ancient 
art: the inexhaustible patience of the Oriental in faithful ad- 
herence to an ideal to be wrought, and the abundant leisure in- 
cident to nomadic life. But, after all, is it really true that that 
old chisel of hardened copper over in Brooklyn, will actually cut 
a diamond? I may be wrong. 



140 



Stye (§mth — OhmtttwriL 

®lye -Nam? wxh % ifetoro AlpljafoL 

^IIIIIIIII^^"^ instinctive recognition of a meaning inherent 

^ . @^ in certain sounds or calls goes back to a hoary an- 

*?$> * I f gas & J 

^M Wcs tiquity vast beyond conjecture. The high magic 

H| pM of the sound — the "nomen numen" of Varro — , 

M4MMSWWM. was finally transferred to the visible symbol that 
stood for the sound. Even to the present day, animals retaining 
the ineffacable propensity from a wild state, will repeat with 
infallible precision, certain sounds under stress of fear or passion, 
as if in a blind belief that the emission of that particular sound, 
would exert in itself a certain protective power — , such as the 
"spit" or hiss of the cat tribe. 

It is a far cry from the psychology of the brute to man. 
But it was a shorter one for man to extend the magic power 
of the invisible spoken word to the inanimate symbol which 
stood for the word or name. So when man, emerging from 
brute savagery, began to form ideas of the existence of super- 
sensible powers and intelligences, behind or residing in the 
grand divisions of the sensible elements, earth, air, water, fire, 
it was only natural that the common essence of these first 
abstractions should possess almost exclusively a tincture of male- 
volence. The powers of nature were man's enemies, bent on 
his destruction. The sirrocco, simoon, tornado and hurricane, 
devastated everything before them ; the earthquake crushed and 
killed; the water drowned; the fire consumed. As these were 
all enemies to be propitiated, what more natural than by invoca- 
tions and conjurations. 

141 



As has been said many times by writers, it was abject Fear, 
that formed the basis of primitive worship. Primitive worship 
and magic were indubitably one and the same thing originally. 
But all magic was "white" in the beginning, and its most natural 
application was by conjuration of the particular one of the great 
gods of the elements, or the one of their innumerable subdivisions 
which was to be propitiated. We all know the unbounded power 
of fear to produce the wildest exaggerations. Very soon the 
power of these gods resident in the elements or their subdivisions, 
took on such distressingly dreadful proportions, that even the 
names of the deities were supposed to be sufficiently potent to 
evoke divine protection, and sometimes the most fearfully mar- 
velous phenomena. 

So we may read in translations of the ancient Egyptian 
papyri, relating to the names of the gods : 

"If his name were pronounced on the border of the river, yes ! he 
would consume it. If his name were pronounced on the earth, yes ! he 
would strike out sparks from it." 

But Lenormant says in "La Magie chez les Chaldeens" (p. 
104), "The true and original Egyptian idea was that the mystic 
name exercised a power upon the god himself to whom the name 
belonged, and that when called by this name, he was obliged to 
obey the incantation. 

"They considered it necessary," says M. Maury, "even when 
the magician did not understand the language from which the 
name was borrowed, to preserve the primitive form of the name, 
as another word would not have had the same virtue. The 
author of the Treatise on the Egyptian Mysteries, which is at- 
tributed to Iamblicus, maintains that the barbarous names taken 
from the dialects of Egypt and Assyria have a mysterious and 
ineffable virtue on account of the great antiquity of these lan- 
guages. . . . Egypt and Chaldea are the two sources of all 
learned magic for Greek and Latin antiquity as well as for Jewish 
and Arabian tradition." 

For its special bearing upon what will appear in the sequel, 
I want to call particular attention to the fact that Lenormant 
considers the Chaldean of the greater antiquity. "The primitive 

142 



simplicity of the incantations of Chaldean magic strikes us for- 
cibly when we compare them with those of the Egyptian magic, 
and this fact gives to them a stamp of greater antiquity. Every- 
thing is expressed very clearly and simply without any attempt 
at obscurity, or premeditated complications. The belief in spirits 
is seen there in its most ancient and perfect form, (the italics 
are mine) without any philosophical refinement as to the divine 
substance, without a single trace of mysticism. . . . 

"The formulae (of the Accadians of Chaldea) were the 
work of a people who possessed as yet no esoteric doctrines and 
no mystical initiations ; amongst whom the science of magic con- 
sisted simply in a practical acquaintance of the priests with certain 
rites and zvords, by means of which they fancied themselves 
able to establish a communication with the world of spirits. . . 
It is for this reason that the Accadian magic preserved, even dur- 
ing the centuries of the greatest splendor of Babylon and As- 
syria, the appearance of extreme antiquity, and the spirit of the 
earliest ages." . . . 

With them later, Hea was the name of one of the great gods 
presiding over the four primal elements, — "The divine intelli- 
gence which penetrates the universe, the master of the eternal 
secrets, the god who presides over theurgical action; he it is 
who reveals the mysterious rite, the formula, or the all power- 
ful hidden name, which shall thwart the efforts of the most 
formidable powers of the abyss." 

It was doubtless from this source that the Hebrews obtained 
their ideas of the unpronounceable name of the Divinity — the 
Tetragrammaton, and of the amazing potency of its use. 

"But the highest and most irresistible of all the powers," 
says Lenormant (p. 42), "dwells in the divine and mysterious 
name, the 'supreme name,' with which Hea alone is acquainted. 
Before this name, everything bows in heaven and in earth and in 
Hades; and it alone can conquer the Maskim (the demons that 
cause the earthquake), and stop their ravages. The gods them- 
selves are enthralled by this name, and render it obedience . . . 
If any man succeeded in divining it, that alone would invest him 
with a power superior to that of the gods." 

143 



It is related in the same great work, that even when Hea 
was teaching this name to his own son, it was not uttered; and 
it was not to be written in the formula. It was believed that the 
mere mention of it in any way, even indirectly, was sufficient 
to produce a very decisive effect. 

"Everyone knows," continues Lenormant, "to what a pitch 
the belief in the all-powerful and hidden name of God has grown 
amongst the talmudical and cabalistic Jews, and how general 
it still is amongst the Arabs. We now see clearly that it came 
from Chaldea. After all, such a notion ought to have taken 
rise in a country where they considered the divine name, the 
Sehem, as endowed with properties so special and individual 
that they succeeded in making of it a distinct person." 

So the mystical name Om of the Buddhists of India and 
Tibet, is supposed to possess similar virtues to those ascribed 
to Hea, down to the present day. 

The following is taken from the Jewish Encyclopedia : Of 
the names of God in the Old Testament, that which occurs most 
frequently (6,823 times) is the so-called Tetragrammaton Y H 
W H. . . . This name is commonly represented in modern 
translations by the form "Jehovah," which, however, is a phil- 
ological impossibility. . . . This name, according to the nar- 
rative in Ex. Ill (E), was made known to Moses in a vision at 
Horeb. . . . It is supposed the name was not known to the 
Patriarchs. In Psalms and Chronicles Elohim occurs much more 
frequently than Y H W H. . . The original pronounciation 
must have been Yahweh. The root idea of the word means 
"to be," "to live." . . . Various conjectures have been made 
in recent times respecting a possible foreign origin of this name. 
Some derive it from the Kenites, with whom Moses sojourned, 
Sinai, the ancient dwelling place of Y H W H having been ac- 
cording to the oldest tradition, in the Kenite country. A Can- 
aanite, and again Chaldean origin, have been proposed, but 
upon grounds which are still uncertain, various definitions of 
the meaning of the name, differing from that given above have 
been proposed; e. g., (1) that it is derived from nin ("to 
fall") and originally designated some sacred object, such as a 

144 



stone, possibly an aerolite, which was believed to have fallen 
from heaven: (three other possible meanings are given rather 
too long to quote here — but the author quoted continues) "The 
first explanation, following Ex. Ill, 14, is, on the whole, to be 
preferred." 

There were six other divine names of the God of the He- 
brews ; seven in all, the sacredness of which was such that the 
scribe upon writing one always paused first, and once started, he 
must not stop till it was finished, even to greet a king. These 
seven divine names were El, Elohim, Adonai, Y H W H, Ehyeh- 
Asher-Ehyeh, Shaddai, and Zeba'ot. 

Professor Ludwig Blau writes on the strength of Assyro- 
Babylonian Cuneiform inscriptions, that assumptions to explain 
the divine name of the Hebrew God, as Hittite, Persian, Egyp- 
tian, and even as Greek, are now absolutely set aside, since the 
name at all events is Semitic. The question remains, however, 
whether it is Israelitish or was borrowed. Friedrich Delitzsch, 
in discussing this question, asserts that the Semitic tribes from 
whom the family of Hammurabi came, and who entered Babylon 
2500 B. C., knew and worshipped the god of Ya've, Ya'u (i. e., 
Y H W H). 

Kaufmann Kohler, Ph. D., says in the same work, — "When 
the Tetragram Y H W H became too holy for utterance, Adonai 
was substituted for it, so that, as a rule, the name written Y H 
W H receives the points of Adonai and is read Adonai, except 
in cases where Adonai precedes or succeeds it in the text, when 
it is read Elohim. . . The priests were allowed to pronounce 
the name at the benediction only in the Temple; elsewhere they 
were obliged to use the appellative name 'Adonai.' " 

So Philo, in "Life of Moses" 3. 11 ; says: "The four letters 
may be mentioned or heard only by holy men whose ears and 
tongues are purified by wisdom, and by no other in any place 
whatsoever." And according to Josephus' Antiquities: "Moses 
besought God to impart to him the knowledge of His name 
and its pronunciation so that he might be able to invoke Him 
by name at the sacred acts, whereupon God communicated His 
name, hitherto unknown to any man : and it would be a sin for me 
to mention it." 

145 



R. Tryphon relates (Yer Yoma i i i 4od) : "I was standing 
in the row of young priests and I heard the high priest mumbling 
the Name, while the rest of the priests were chanting." Thus 
the correct pronunciation became a secret entrusted only to the 
worthy ones — and even these were taught it only once in seven 
years." 

(Yadayim 4. 8.) "Wo upon you who write the name of 
the temporary ruler along side of the sacred Name." 

So the substitute Adonai "Lord" came into use. "Yet this 
simple measure introduced to guard the Name against profane 
use, formed one of the most powerful of securing the Biblical 
God the universal character with which he is invested as the 
ruler of men and nations. Y H W H as the God of Israel — the 
Lord is no longer the God of one people. He is Lord of all the 
world, the Only One." 

"With the Tetragrammaton (Y H W H ) must be included 
the names of God formed of twelve, forty-two, and seventy-two 
letters respectively, which are important factors in Jewish mys- 
ticism. They have, according to tradition a magical effect. . . . 
The simplest way of determining these three names is to form 
a magic triangle whose base is a single Tetragrammaton, and its 
apex the Tetragrammaton repeated thrice. The four upper lines 
(12 11 10 9) give the names with the forty-two letters; 
and the entire figure represents the Divine Name of seventy-two 
letters. In the earliest manuscripts of the septuagint the Te- 
tragrammaton was given in Hebrew letters — " 

The precise arrangement of the seventy-two letters of each 
of the verses referred to (216 in all), in a square of seventy-two 
places, eight one way and nine the other, is shown in another 
place. Before doing so, however, I desire to call attention to 
some further general considerations pertinent to further prin- 
ciples involved in the suggested way, in which I have conceived 
that the mysterious oracle of Urim and Thummim might 
have been worked. For a final quotation on this subject, I take 
the following from the Jewish Encyclopedia, — the author is Mr. 
J. D. Eisenstein of New York City. "It appears that a majority 
of the priests in the last days of the Temple, were unworthy to 
pronounce the Name and a combination of the letters or of the 

146 



equivalents of the letters constituting the Name, was employed by 
the priests in the Temple. Thus the Twelve-Lettered-Name was 
substituted which a baraita says, was at first taught to every 
priest; but with the increase of the number of licentious priests, 




the Name was revealed only to the pious ones who 'swallowed' 
its pronunciation while the others were chanting. . . . The 
incommunicable Name was pronounced Adonai." 



147 



As an illustration of how the earlier concepts as to the magic 
power of the Name, may have faded out of men's minds with 
the years, I may be pardoned a digression here for a reference 
to the famous engraving known as Melancholia, by Albrecht 
Durer. It may be seen at a glance that this remarkable picture 
is a mass of symbolisms. The sun typifies light, the rainbow 
color, the cloud and the beast in the sky typify disease and evil 
and perhaps may refer directly to the great plague as the cause 
of Melancholy. The hour-glass stands for time, the bell for 
sound, the geometric forms for space, the scales for justice, 
the little tablet of figures over the head of the genius of Mel- 
ancholy for magic and the mystic power of numbers, etc., etc. 

The little tablet of figures referred to is a magic square. 
The columns all foot thirty-four in any direction. Probably 
this baser idea of magic had crowded out the earlier concept 
of the power of The Name. Rev. Chas. Wm. King, the celebrated 
authority whose nomenclature of precious gems was adopted 
by the Metropolitan Museum of Art of New York City, already 
quoted in a previous chapter, explains in Antique Gems, that the 
original of this magic square in the engraving, was an abraxas 
gem amulet. And that probably the last surviving trace of the 
ancient amulet is found in an engraved plate of silver then cur- 
rent in Germany, as copies of the original abraxas gem amulets, 
(called "Jew's stones," because they bore the Hebrew names of 
the Diety), were easier engraved on metal, gem engraving hav- 
ing become almost a lost art. 

He says further in his work, The Gnostics and Their Re- 
mains, p. 130, "There is an amulet against the plague still cur- 
rent in Germany (perhaps the last surviving representative of this 
class of inscriptions), engraved thus on a thin plate of silver: 



148 



+ ELOHIM -f ELOHI + 



4- 



< 
Z 

o 

Q 

< 



■f 



4 


- 11 - 15 - 1 


9 


- 1 - 6 - 12 


5 


- 11 - 16 - I 


16 


- 2 - 3 - 13 



+ 



X 
H 
O 

< 

CQ 
N 



+ 



-f ROGUEL 4- JOSEPHIEL -+ 



"This tablet appears suspended over the head of Melancholy in 
Albrecht Durer's famous engraving, a proof of its importance 
in his days." 

And yet notwithstanding that importance the true import 
of the tablet as an amulet seems to have been transferred from 
the earlier concept of the power of the Name, to the magical 
effect supposed to be wrought by the power of numbers, especial- 
ly as the summation 34 does not seem to refer to any of the 
traditional permutations of the letters of any of the Names of 
the Deity, but is left to rest wholly upon the magic effect of num- 
bers alone. Because in none of the authentic copies of Durer's 
engraving to which I have had access, is there any trace of the 
names on the margin of the tablet, as noted by King as on the 
original amulet, and shown in the last cut. 

The names Roguel and Josephiel at the lower margin of the 
plate, are those of the angels of God. Roguel, Mr. Friedus in- 
forms me, being simply another spelling of the more proper form 



149 



Raziel, the name in Rabbinical literature of the "Angel of the 
Secret of God." 

It is a curious fact that different copies of Durer's engraving, 
supposed to be authentic, give different arrangements of the 
figures, as may be seen by comparing the last two cuts. And 
these again differ from the arrangement in those authentic copies 
to which I referred as having had access, viz., those at the 
Lenox Print Department of the New York Public Library, at 
the Fogg Art Museum Harvard University, and at the Cambridge 
Public Library, where the arrangement is as follows : 

16 - 3 - 2-13 

5 - 10 - 11 - 8 

9 - 6 - 7-12 

4 - 15 - 14 - 1 

It will be noticed however, that the summation of the col- 
umns in them all remains the same, viz., 34. 

Referring more particularly to the origin of these magic 
amulets as traced to "Jew's Stones," otherwise abraxas gems, 
King says further, in Antique Gems, that medieval philosophers 
were always using the expression, "If a gem be found, engraved 
with such or such a figure, — which shows that they were entirely 
dependent upon chance for the acquisition of these invaluable 
talismans. These gems were called 'Jew's Stones,' because their 
origin was ascribed to the ancient Hebrews. This helped in- 
crease belief in their mystic potency. . . ." It seemed most 
natural to assign their origin and invention to the ancient Is- 
raelites because of the numerous Hebrew words and titles of the 
Deity that occurred upon them. Whenever one of these stones 
was found it was always used as an amulet. They thus furnish 
indisputable evidence of Jewish influence over the views of the 
heathen nations of antiquity. "From the papyri and magic 
gems," says Ludwig Blau, Ph. D., etc., in Jewish Enc, "it is 
certain that the word abraxas refers to the use of the 'Ineffable 
Name' as a master key with which the powers of all the upper 
and the nether world are locked or unlocked, bound or loosened. 
. . . Now there occurs in the mystical writings, the name 
Raza Rabba ('the Great Secret') met also in the Cabala under 

150 



the name of Raza de Razin ('secret of secrets'). This suggests 
the etymology of abraxas from Ab Raza, 'Father of the Secret' 
which is the same as 'Master Secret.' " Parchments are to be 
found in the U. S. Nat'l Museum in Washington, which show 
similar squares arranged with the permutations of the letters 
of the name of God. 

"The use of anagrams by the Jews dates back to the re- 
motest antiquity. Several occur in the Bible. . . . The gold- 
en age for anagrams began with the Kabala. The Platonists 
had strange notions as to the influence of anagrammatic virtues, 
particularly of anagrams evolved from the transpositions of let- 
ters of the names of persons. . . . most amulets are based 
upon the transposition of letters." (J. Enc.) 

Moses' rod bore Hebrew characters as a prevention of 
plagues. 

Abraham wore a jewel upon his neck — "a stone of preserva- 
tion," which healed every sick person he looked upon. 



®Ij£ intent Alpljafot 

IT seems quite impossible to arrive at any definite conclu- 
sion as to the age in which the use of the Hebrew letters 
with a number significance had its origin. The antiquity of that 
time is probably very great. There will doubtless always be 
some doubt as to whether the most ancient gems with Hebrew 
letters engraved upon them, bore any special number signifi- 
cance. But it will appear from what follows, highly probable 
at least, that the magnificent gems of Aaron's Breastplate, were 
thus peculiarly significant in their use and application. 

I am indebted principally to the Jewish Encyclopedia for 
the information which follows, found mostly under the heads 
Cabala and Gematria. And while cabalistic doctrines are not 

151 



now in good repute as orthodox or reliable, or making for the 
best interests of the Jewish people, or humanity in general, still 
it must be admitted that ethics was the highest aim of the ancient 
"Kabbalah." 

I am now however, referring to it solely for its historic im- 
port, and not to bolster in any way any of its questionable tenets. 

Kessler and other authorities have shown that the Cabala 
was Jewish long before it was Christian, and was, in fact, of Chal- 
dean origin. 

In regard to the antiquity of the "Mystic Lore" of the 
Cabala, "The Book of Jubilees" presents Abraham as the re- 
newer, and Levi as the permanent guardian, of these ancient 
writings. It offers, as a thousand years prior to the supposed 
date of the "Sefer Yezirah," a cosmogony based upon the twenty 
two letters of the Hebrew Alphabet. The "Sefer Yezirah" is 
founded upon the creative power of numbers and letters. "Rab's 
saying" was, "Bezalel knew how to combine the letters by which 
heaven and earth were created." That many such books contain- 
ing secret lore were kept hidden away by the "wise" is clearly 
stated in IV Esdras, XV, 45, 46. The very fact that Abraham, 
and not a Talmudical hero like Akiba, is introduced in the "Sefer 
Yezirah" at the close, as possessor of the "Wisdom of the Al- 
phabet," indicates an old tradition, if not the antiquity of the 
book itself. 

In Cabalistic literature, the theoretic basis of the origin of 
things, is that all creation was an evolution of emanations from 
En Sof. "The first degrees of that evolution are the ten se- 
firot, from the last of which, Kingdom, developed the twenty- 
two letters of the Hebrew Alphabet. Through this Alphabet, 
the whole finite world has come into existence. These letters are 
dynamic powers. Since these powers are numbers, everything 
that has sprung from them is number. Number is the essence 
of things, whose local and temporal relations ultimately depend 
on numerical proportions." (Could anything be more definitely 
prophetic of the scientific vibratory and wave theories?) 

While the three primal elements they dealt with, air (fire), 
earth, water, constitute the substance of things, the twenty-two 

152 



letters of the Hebrew Alphabet constitute their form, and num- 
bers constitute their essence. The letters hover, as it were, on 
the boundary line between the spiritual and physical world ; for 
the real existence of things is cognizable only by means of lan- 
guage, by which means the human ability to convey thought 
functions. 

As a curious illustration of the persistence of the idea, (and 
its antiquity) that some mystic or sacred influence attaches in- 
separably to the letters of the Hebrew Alphabet and their number 
relations, reference may be had to the Five Books of the "Lamen- 
tations" of Jeremiah. These books were written shortly after 
the destruction of Jerusalem. The highest Jewish authorities 
regard them as undoubtedly written by their "weeping prophet," 
Jeremiah. The original structure has peculiarities which are 
only partly preserved in the Septuagint version, (about two 
hundred and sixty years before Christ), but which partially re- 
appears in the authorized English version of the Bible, where 
the five original parts form the five chapters of Lamentations. 

It may be seen by reference to the English Bible, that Chap- 
ters I, II and IV, each contain exactly twenty-two verses. (The 
number of letters in the Hebrew Alphabet), with slight excep- 
tions arranged so that the initial letters of the verses come in 
alphabetical order — (in the original Hebrew). But for chapter 
III, — three being in the ancient Hebrew lore, a peculiarly sacred 
number — the alphabet is multiplied by three, and, consequently 
that chapter has sixty-six verses. Each of the twenty-two He- 
brew letters in order, beginning three verses in succession. Chap- 
ter V resumes the original order and has twenty-two verses. 

King, previously quoted, in his great work on Gems, refers to 
Josephus as declaring that the stones of the High Priest's Breast- 
plate (which he saw), were engraved in "national character," 
and says, "By 'national character,' Josephus could only have 
meant the Chaldean or modern Hebrew letter, used in his times 
for the scriptures. . . . The Chaldee, . . after Ezra's 
legislation became the sacred alphabet of the nation; if they 
used any alphabet before the captivity, they must have be- 
longed to the oldest punic." 



153 



Slight anil Number. 



llllllflB HATEVER ma y be the modern Popular scientific 
H| _-__ ||| definition of Light, it is not that with which we 
Hi \X/ l^fs are now concerned in this enquiry, but rather 
§®3 W^ w ith the fact that there cannot be any sort of 

WM^M^M^, doubt, that ancient and primitive people regarded 
it as the most marvelous and mysterious of the "Secrets of 
God." Whether light itself is a substance or not, or whether it 
is only a kind of visible expression of varying forms of "radiant 
energy," it will come to this in the end, that the transformation 
of one of these expressions of energy into another is always a 
matter of figures. 

It is not too much to say that long, long ago, there seemed 
to have been a dim but instinctive perception of the fact that 
the deepest and most obscure of nature's marvelous secrets are 
expressible only in the ratios and relations of numbers. The 
bolts and bars that have most successfully held back discoveries 
of many of these secrets, are the differences in the velocities of 
different rays and colors of light. But what seemed more apparent 
to the primitive people was the strange paradox that the stronger 
the light thrown upon some things, the greater was their ob- 
scurity. Stars for instance, at noonday. (To say nothing of 
modern seance room ghosts.) 

154 



Light is responsible for more mental hallucinations than 
any other physical phenomena of nature. The worst fallacy of 
all is the common conviction that it must of necessity make any- 
thing it falls upon more easily visible, if only that thing is not 
an empty fraudulent pretense. 

I am not now arguing for or excusing the absence of light 
from the seance room. As already emphatically stated, I am not 
a spiritualist. But I want to say this as the simple record of a 
palpable fact concerning Light, that the so-called illusions or 
hallucinations charged to its absence, seem to have been so over- 
whelmingly spiritual in their import, in spite of every predis- 
position to the contrary, on the part of the great scientists who 
have investigated ghosts, that well nigh every one of them has 
turned spiritualist. However, neither is that question in the 
line of our present enquiry. 

The enquiry is merely as to what part Light played in the 
mystic beliefs and rites of ancient people. With that alone in 
view, we are now looking into the nature of Light as it appeared 
to them. 

Light was something swift. With all our marvelous ad- 
vances in knowledge, we can conceive of nothing in the heavens 
or on earth that is swifter than light, excepting only thought. 
Thought is swifter than light, but not so swift but light retards 
it. Else why do you shut your eyes to think well? And why 
never so well as in sleep? 

In nature were contradictions incomprehensible. Light was 
something so utterly impalpable that, as Light, it was not per- 
ceptible to the most delicate sense of touch. Science now says 
that is so because Light is not a substance of any sort. Yet it 
is visible — that is, — the very cause of vision. While on the other 
hand there is that in nature which is a very conglomeration of 
tangible substances such as argon, helium, oxygen, nitrogen, 
ozone and goodness knows what not, which is so sensible to 
touch as to be able to destroy navies on the seas and cities on the 
land, and yet is itself forever invisible — namely, wind. 

These strange conflicts of the senses cannot have failed to 
impress deeply the ancient observer, close to nature; and all 

155 



the more those religiously inclined, as the Hebrews always were. 
The most curious features of their speculations on the nature 
and circumstance of light, is the persistence of the idea of its 
inherent connection with the harmonious relations of numbers, 
and the magic powers of the first or primal light. 

According to the "Secret Lore of the Rabbis," Light was 
the primal element of creation. And the penetrating nature of 
this primeval Light was fabulously powerful. The first man 
had no need of microscope or telescope; what we now use them 
for was conferred by a property inherent in the primal Light 
itself; so that the primal man could see right down into the 
earth and observe its minutest structure, as well as to the re- 
motest ends of the world, which this Light made to appear near. 
But this first light did not remain on earth long. God knew that 
wicked men — (and trusts) — were sure to arise, so He removed 
this all powerful form of Light to reserve it for the righteous 
in the world to come. The power of this fabulous Light was 
so great, that having once imparted .even a slight portion of its 
magic property to certain objects it could never again be entirely 
withdrawn, but would forever remain latent therein. So it is 
related that God gave Adam two peculiar stones, bricks, which 
had imbibed the primal Light, and which shone out brightly 
when Adam rubbed them together, to dispel the terrors of the 
night that followed his sinning. 

And so again, according to the Sanhedrin Talmud, "Noah 
used (in the ark when the darkness of night came on), a precious 
stone which illuminated all the surroundings." (108b. Gen. R. 
XXXI.) 

It was only one spark of that first Light which illumi- 
nated and gave to the sun and moon and stars their lasting bril 
liancy, so that they ever after remained one hundred times as 
bright as the light now visible on earth. The light of the future, 
according to Targumim to Isa. XXX : 26, will be three hundred 
and forty-three times as bright as the sun. In the revised version 
of the Bible, this particular reference now reads, "Moreover the 
light of the moon shall be as the light of the sun, and the light of 
the sun shall be sevenfold, as the light of the seven days," etc. 

156 



I shall have occasion later to dwell more particularly upon the 
amazing vitality of the number seven, due perhaps to the natural 
divisions of Sound and Color, but would note simply in passing, 
the curious fact that in the predicted light of the future as re- 
ferred to above, three hundred and forty-three happens to be the 
product of seven times seven times seven. 

It is of course well known that the Jewish symbol of the 
divine presence was called the shekinah, which consisted of a 
visible light in the shape of a luminous cloud. It is the usual 
practise in shaping windows in heavy masonry of the present day, 
to widen or expand the aperture inward, in order to disperse 
more light within the space enclosed by the walls. But according 
to the Jewish Encyclopedia this was not the case in the construc- 
tion of the windows in Solomon's temple. There, the reverse 
was the fact, and the windows were "narrowed from without," 
because where the shekineh was, there was no need of light from 
without ; but on the contrary, expanding the window space in 
the wall outward would indicate that the sacred light was to 
stream outward, for the enlightenment of the people. 

This divine light, however, was one of the five things lack- 
ing in the second temple. This, also, was the light which Phar- 
aoh's daughter saw shining over the infant Moses. The genesis 
of this light is extremely interesting. According to the Rabbis 
there were three primordial elements which preceded the crea- 
tion of the world ; the primal element of all in the world creation 
being light. The three original uncreated elements were water, 
spirit, fire. But there were six kinds of fire, and the sixth 
kind is the fire that consumes fire. This sixth kind was the 
fire of divine origin which gave the light of the shekinah to the 
first temple. The evolution of these three primordial elements, 
(as human bubbles blown), was as follows: 

First of all, the water became pregnant and gave birth to 
darkness ; 

Then, at God's command, "the fire became pregnant and 
gave birth to light; 

And last the spirit became pregnant and gave birth to 

WISDOM. 

157 



Recalling the ancient belief that in the light of the first 
day, the natural eye could not only see down into the earth, but 
also to all the ends of it at once, and thus by aid of that light 
be able to view things on all sides at one and the same time, 
from the same point of view, exactly as they are in fact, instead 
of in the unreal appearance they are compelled to present by the 
nature of the mechanism of the illusory sense of sight, operating 
under the laws of perspective — recalling, I say the ancient belief, 
one can almost discern therein a prophetic glimmering of the 
fundamental possibility of a fourth dimensional existence, which 
is just now exciting the brains of the mathematical geniuses of 
our age as a possible demonstrable fact of physics, and the meta- 
psychical geniuses as logically including a faculty of prescience. 



Number. 

IT must be recognized at once that a distinct connection between 
any given number and any certain idea, cannot be proved 
as existing originally in the Bible records. Proof of this that 
would be regarded as scientific or convincing in its nature, has 
not yet been found. The following three illustrations may be 
considered as a probable existence of the symbolic use of num- 
bers in the most ancient form of the Bible itself: — Gen. XIV :i4, 
where the number three hundred and eighteen is equivalent to 
"Eliezer" — the only name known to tradition from among those 
of Abraham's servants; Deut. XXXII: i, 6, the initial letter of 
the verses giving the number three hundred and forty-five, the 
value of the name of Moses — and Ezek. V : 2, the value of three 
hundred and ninety is found. The Jewish Encyclopedia is au- 
thority for the above. 

However, whether the Biblical use of number symbolism in 
any instance is proven or not, the general principle remains, which 

158 



stated epigrammatically may be, that a nation or race is low, 
savage, brutal and barbarous, or civilized and advanced in ethics, 
religion, and scientific attainments to just that extent to which it 
can count. For the extent to which any race can avail itself 
of the intrinsic harmonies and symmetries inherent in the science 
of numbers, and apply them in discovering the laws that govern 
the forces of nature, and then apply the laws to work out a ma- 
terial betterment of the race, constitutes and determines the 
position of that race in the scale of human advancement ; whether 
it be in medicine, religion, astronomy, physics and the unguessed 
miracles of metallic radio activity, or in the cocoanut trade. 

A Lord Kelvin, who can express its laws in mathematical 
formulas becomes the "father" of electrical science and the savage 
who can count beyond the limit of his fingers becomes a "boss" 
in the export trade of his region. 

By virtue of this general principle, and the undisputed fact 
of early Babylonian influence, the Chaldeans especially proficient 
in mathematics, it is inconceivable that the Hebrews in the times 
in question, had no symbols or signs, for number, whether used 
in the Bible or not. "It is not possible or conceivable," says 
E. G. Hoffman in the Jewish Cyclopedia, "that there were no nu- 
merical signs at that time. The necessities of daily life required 
it. There is no basis for the assumption that there were special 
signs,— it is therefore to be assumed that the numerical value 
of letters of the alphabet was known in very early times." 

It is probable that the source of this knowledge was Chaldea. 
For it was in the city of Ur of the Chaldees that father Abraham 
himself had his home. In Chaldea the "ineffable and unpronounce- 
able Name" of the deity had to be represented by some symbol 
which was not the name itself. The symbol was numerical. 

"Still more powerful," says Lenormant in "La Magie chez 
les Chaldeens," (p. 41), "than the incantations were conjurations 
wrought by the power of numbers. In this was the supreme 
secret which Hea taught to his son, when he consulted him in his 
distress, which was always called 'the number.' " 

One of their conjurations which was considered to work an 
especially happy influence upon the crops, was as follows : 

159 



"The corn which stands upright, 
Shall come to the end of its prosperous growth; 
The Number (to produce it) — 
We know it. 

"The corn of abundance 
Shall come to the end of its prosperous growth; 
The Number (to produce it) — 
We know it." 

Also on page 112, the same author says, "The Chaldaic 
Babylonians, devoted almost exclusively to astronomy, read in 
the whole siderial and planetary system, the revelation of a di- 
vine Being. Like the Syro-Phoenician nations, they considered 
the stars as the true exterior manifestations of this divine Being, 
representing them in their religious system as sentient persons 
proceeding from the substance of the Absolute Being, whom 
they identified with the world, which was his great work. Only 
in its definite form their religion classed these emanations in a 
learned and philosophical scale, which must have been the re- 
sult of deep thought. 

"In the numerical theological scale system of the Chaldean 
religion, 'the god,' the pre-eminent One and Good, was repre- 
sented by the sign I , — a single stroke, which also indicated the 
sacred cycle 60. This was the first principle. 

"Speculations upon the value of numbers," says Lenormant, 
in the work already quoted, "held a very important place in the 
Chaldean ideas of religious philosophy (see Sir Henry Raw- 
linson PL 40, for tablet of name roots). One of the tablets in 
the library of Nineveh gives the list of the principal gods, each 
with his mystic number. Now it seems that in connection with 
this scale of whole numbers applied to the gods, there was a 
scale of fractional numbers applied to the demons corresponding 
to their reciprocal ranks. . . 

But as to spirits or demons of a malevolent or mixed order 
of these "as a general rule," says Lenormant, "each class is divi- 
ded into groups of seven, that most important magical and mys- 
terious number. . . . The only faint ray upon this subject 
of rank comes from the following fact, that speculations upon the 
value of numbers held a very important place in the Chaldean 

160 



ideas of religious philosophy. In consequence of these specula- 
tions, each god was designated by a whole number of the series 
between one and sixty, corresponding to his rank in the celestial 
hierarchy." 

It must be remembered that the Chaldean system of num- 
bers was sexagesimal, and that to this day, our astronomical and 
engineering and navigating divisions of the circle, is a legacy from 
the Chaldeans. Likewise our divisions of Time into twenty-four 
hours (multiple of six) ; — into weeks of seven days and years of 
twelve months. So when it came to showing the ranks of any 
particular demon, the enumerator of a fraction of which sixty 
was the denominator, accomplished the purpose thus: f£ or £° 
or f# as the case might be. 

In the case of the Maskim, they were the highest class of de- 
mons, of a cosmical character though their habitation was in 
the earth. They had great power over the forces of nature and 
could disturb their natural order. They produced earthquakes. 
There were seven of them. Their mystic number was always 
a fraction of sixty. There were likewise seven great gods of the 
heavens. But they had their mystic whole numbers. 

Corresponding with each of the gods, was a feminine di- 
vinity — passive principle. They had three trinities, "each com- 
posed of a father or first principle, a power, and an intelligence." 

They never recognised a god without dividing his substance 
into a male and female principle. 

Over the hoards of the lesser gods, (there were legions of 
them) — there were "twelve great gods" who constituted the true 
Chaldaic-Babylonian Olympus. These were called by Diodorus 
Siculus, "Masters or Lords of gods," who presided over the 
twelve months of the year and the twelve signs of the zodiac. 

"There were four classes of protecting genii; the emblems 
of these four classes were adopted by the prophet Ezekiel, (the 
italics are mine), as those of the four symbolic creatures; 
which supported the throne of Jehovah, in his wondrous visions 
by the river Chebar." (See Ezek., Chap. I: 10; X: 14.) 

It would be extremely interesting to know whether this 
mystic tzvelve had any influence in determining the number of 
stones on the Breastplate of the Jewish high priest. 

161 



Lenormant also gives, on page 97, an Egyptian incantation 
for protection against crocodiles by the magic power of the mystic 
number seven. 

"And their mouths are closed as the seven great secrets are 
closed — With an eternal closing." 

And in another against all noxious animals : 

"The spear of the seventy-seven gods is on thine eyes ; the 
arm of the seventy-seven gods is on thine eye." 

Another invocation is addressed to the seven gods who dwell 
in the flames. . . and to the twelve gods of bronze placed in- 
side the bronze inclosure of the nether world. 

The Chaldean country of the dead whence none return — 
(except the one who finds the spring of life at the very bottom), 
is divided into seven zones as in Dante's "Inferno." 

When there is an eclipse, it is the war of the seven demons 
of heaven breaking out against the moon. 

The curious prominence and frequent appearance of certain 
numbers in the quotations from sacred literature and other 
sources, can scarcely have escaped the notice of the reader, es- 
pecially that of three, four, seven and twelve. 

Caspar Levias, M. A., of the Hebrew Union College, Cincin- 
nati, O., writes, "The sacredness of this number (3), is probably 
due to the fact that primitive man divided the universe into three 
regions; heaven (air), earth and water, respectively represented 
in Babylonian mythology by the divinities Anu, Bel and Ea. Its 
sacred or symbolical use may be illustrated by such passages as 
I Kings XVII: 21; I Chron. XXI: 12; Dan. VI : 10, etc. 

"In traditional Hebrew literature three and one-half as a 
half of seven, is frequently used as a round number. Dan. VII : 
25; IX:2 7 ; XII: 7. 

"Four is sacred as the number of the four cardinal points 
of the compass; denotes completeness and sufficiency. In caba- 
listic literature its sacredness is enhanced by the fact that the 
tetragrammaton (the unpronounceable 'name'), contains four 
(Hebrew) letters (Y H W H). The number is found Gen. 11 : 
10; Judges XI: 40; Jer. XV: 3; Ezek. XIV: 21, etc., etc. 

162 



"Seven is the most sacred number. The origin of its sa- 
credness is found by some in its factors three and four. 

"Twelve derived its sacred character from the fact that 
it is the product of three and four, and is the number of the 
months of the year. . . . The number twelve entered into 
Hebrew ritual. . . . (These last italics are mine.) 

"The Hebrew system of counting is like that of all the Se- 
mites, and like the Egyptian hieroglyphic system, the decimal, 
which is a later development of a more original quintal system, 
based on the fingers of one hand. The blending of the Semitic 
system with Sumerian sexagesimal is found in earliest Baby- 
lonian times. (The italics are mine.) 

"At an early time in the history of man, certain numbers 
were regarded as having a sacred significance, or zvere used with 
symbolic force, (whether designated by letters or special signs), 
the origin of their symbolism lying in their connection with 
primitive ideas about nature and God. Such a use of numbers 
is found also in the Bible; although the Biblical authors were 
hardly conscious of their origin." (Again the italics are mine.) 

All pagan incantations are excessively monotonous in their 
repetitions, but at the end, "spirits of the heavens conjure ; spirits 
of the earth conjure," is never wanting. They were great spirit- 
ualists. Take one of the tablets of incantations, for instance, 
notice the monotony of the following as given by Lenormant: — 

"The seven gods of the vast heavens, 
The seven gods of the great earth, 
The seven gods of the igneous spheres, 
The seven gods ; these are the seven gods, 
The seven malevolent gods, 
The seven malevolent phantoms, 

The seven malevolent phantoms of the flames in the heav- 
ens seven, 

On the earth, seven, etc., etc. 
Spirits of the heavens conjure! 
Spirits of the earth conjure!" 

I have been thus prolix with quotations from authorities 
to show that it certainly cannot be claimed that the germs of this 

163 



mysticism connected with Numbers, which have ever taken such 
a powerful hold of the imagination, were planted in the Hebrew 
mind only after the Maccabean period; or that it had its origin 
with the cabalists, by whom the principle was afterwards de- 
veloped into the most bewildering and fantastic abstractions, 
which is noted briefly in another section, as conferring such 
amazing powers upon the Hebrew Alphabet itself. 

The numerical character of the Abraxas gems has already 
been noted. I refer here only briefly to the numerical signifi- 
cance of the word Abraxas. The Abraxas gems are ancient en- 
graved stones which often bear one of the seven Hebraic names 
of God. Abraxas is the name given by Bacilides to the Highest 
Being who presides over the three hundred and sixty-four king- 
doms of the spirit world. His reason was that the numerical 
value of the Hebrew letters of this name is equivalent to three 
hundred and sixty- five — thus: A=i, B=2, R=ioo, A =i, 
X=6o, A=i, S=2oo: and 1+2+1004-60+1-1-200=364. This 
number plus 1 for the Highest Being himself makes the 365. 

Many scholars claim that this word means the "Holy Word," 
"The Blessed Name," and by some it is identified with the 
four lettered name of God Y H W H (Jehovah). 



164 



Sty? (§mdt — GLxmtinmh. 



far I have given briefly a general idea of 
HI fi f pfl certain elements and contemporary conditions that 
HI HI entered into and are inseparable from the mystery 

s|§g ^ that surrounds the problems of the Oracle of 

^iMiiMBMM^ the Breastplate. There are yet a few more such 
elements and conditions to be taken into consideration, but to 
keep in mind a brief summary of the main points thus far estab- 
lished, it will be remembered that there were three predominant 
historical facts, well known and undisputed, that constituted the 
main constructive features of the Oracle of the Breastplate, 
the principal sources of information of which are the Hebrew 
records of the Bible narrative, and the unearthed cuneiform in- 
scriptions of Babylonia. 

These were : — 

(i) The impressively magnificent gems, permanently fixed, 
or mounted on the face of the breastplate, twelve in number ; 
and of different colors, and different shades of colors. Promi- 
nent as this fact of dissimilar colors is, I have not yet been 
able to find that any writer has ever attached any special op- 
erative significance to it. (With the exception of the writer re- 
ferred to by Professor King, who said that blue rays meant suc- 
cess and victory, while red portended war, and black, pestilence). 
These twelve gems set on the face of the breastplate, were in 
three perpendicular rows with four in each row. 

165 



(2) There were also loose stones, gems, images, dice, or 
loose articles of some sort, which evidently constituted the actual 
active operative part of the Oracle as a whole. But the exact 
nature and number of these objects, make up the most dubious 
feature, in fact the unknown element which has made the 
whole problem the baffling mystery it has remained all these 
years. The most persistent idea, however, seems to be that the 
loose articles were only two in number. This is doubtless partly 
due to the probably erroneous conclusion that "lots" were cast, 
implying a mere affirmative or negative result, such as might 
be obtained with two small "images," of black and of white. 
This inference I consider an unwarrantable conclusion from the 
known facts. 

(3) The ephod. The one thing above all others, which 
as an indispensable, indeed inseparable, adjunct of the Oracle 
as an operative whole, is explicitly explained in minute detail 
in the Bible itself. (The especially significant parts of the 
narrative as given in the twenty-eighth chapter of Exodus, I 
have put in italics.) 

"And these are the garments which they shall make ; a 
breastplate and an ephod and a robe ; . . . And they shall 
make the ephod of gold and of blue and of purple, of scarlet and 
fine twined linen with cunning work. . . . And thou shalt 
make the breastplate of judgment with cunning work; after the 
manner of the work of the ephod thou shalt make it. . . . 
Four square it shall be being doubled; a span shall be the length 
thereof, and a span shall be the breadth thereof. And thou 
shalt set in it settings of stones. . . . and they shall bind 
the breastplate by the rings thereof unto the rings of the ephod, 
with a lace of blue, that it may be above the curious girdle of the 
ephod, and that the breastplate be not loosed from the ephod." 

In regard to the unwarranted assumption that the loose 
articles were two in number, for a simple affirmative or negative 
alternative, there are also direct evidences in the Bible where the 
reply was more than a mere yes or no. "And David enquired 
at the Lord, saying, shall I pursue after this troop? Shall I 
overtake them ? And he answered him, pursue : for thou shalt 

166 



surely overtake them and without fail recover all." (I Sam. 
XXX: 8). (All authorities have agreed that in all such "en- 
quirings of the Lord," the use of the Urim and Thummim is 
implied). 

Perhaps after all, the strongest grounds for the inference 
that the loose objects were only two in number, is in the fact 
of the two words, Urim and Thummim being traced to Baby- 
lonian stems meaning or referring to "Tablets of Destiny," of 
which it is assumed there were also two objects, one tablet for 
each breast. But it is not so very clear in my mind that those 
Chaldean word roots may not have implied a more simple ren- 
dering, such as for instance as would be furnished in the idea 
of Questions and Answers, — wholly consistent with the main 
idea of "Tablets of Destiny" as an Oracle. 

However that may be, one thing is certain, both the words 
Urim and Thummim in the Hebrew sacred writings are in the 
plural, and what more natural than the simple inference that 
if Urim implies more than one object, and Thummim also im- 
plies more than one, then taken both together there must have 
been more than two objects which those words stood for? Some 
scholars claim that the words are plural in form, only and not 
plural in meaning. Perhaps they are right, I don't know. 
But at all events, I prefer to assume that the loose objects used 
in working the Oracle of the Breastplate were more than two, 
were twelve in fact; that these loose objects were twelve small 
stones of nearly equal sizes, less valuable of course than those 
prominently mounted on the face of the breastplate. But in 
respect to similarity in colors, as nearly exact duplicates as it was 
possible to get them. And as to a general uniformity of round- 
ness and size, this would have been comparatively easy to those 
artisans who could engrave the letters that were said to be 
engraved on the stones of the Breastplate. 

This indicates another way in which the persistent idea of 
two things may have become inherent and traditional, namely 
by there being two sets of twelve gems. 

I have also preferred to follow the most obvious meanings 
of the direct Bible narrative wherever it has been possible to do 

167 



so. The expression "with cunning work," is, of course, more 
or less indefinite and vague, but we may depend upon it, the 
iteration of that significant phrase is not there for nothing. The 
splendid tribute of Renan to the ancient Hebrew language will 
well apply here: 

"A quiver full of steel arrows, a cable with strong coils, ( 
a trumpet of brass, crashing through the air with two or three 
sharp notes, such is Hebrew. . . . The letters of its books 
are not to be many; but they are to be letters of fire. This 
language is not destined to say much, but what it does is beaten 
out upon an anvil." 

Specifically, then, the twenty-eighth chapter of Genesis does 
not deal in idle or empty words. So let us make the simplest 
and most obvious inference from the direct statement, "Four 
square it shall be, being doubled." What is the most obvious — 
nay, inevitable result, of a fold of linen being doubled? 

Three intervening spaces or pockets made by the four ply 
thus formed, is it not? 

This is a fact so perfectly self evident and obvious that 
it needed no statement in words, especially in a language re- 
markably free from redundant phrases, direct as an arrow and 
for condensed meaning, "beaten out upon an anvil." 

So also in the directions that the breastplate should be made 
"with cunning work after the manner of the cunning work of 
the ephod," — every word is significant. Is it then assuming 
too much to say that the two main parts of the Oracle thus 
mentioned, were meant not only to appear in harmony as to 
style of workmanship, but were in actuality indispensable to 
each other in their mutual methods of co-operation? I do not 
presume to state it as my opinion (which could not have much 
weight), that the Oracle of the Breastplate was in very truth 
operated in the way I have conceived it possible. The mystery 
may have various solutions equally plausible. Various methods 
in fact have been suggested, but none made at all definite. All 
are indefinite conjectures in general terms. I am not in the least 
competent to decide the difficult point as to which of various 
solutions would be most likely to be right and true. The point 

168 



I wish to make clear is, that I expect to show distinctly in exact 
detail one way in which the Urim and Thummim might have 
operated in perfect harmony with all the known and accepted 
facts. Then, perhaps some scholar may take it up and find a 
still better way. 

(4) The next fact of Biblical and historical record which I 
want to call attention to, may not at once appear relevant or logical. 
It is however in the light of preceding facts significantly perti- 
nent and logical, and necessary to the prosperity of my sug- 
gestion as to how the oracle might have been worked, to show 
the existence of metallic mirrors at that time. 

Metallic mirrors not only existed but were in common use. 
"And he made the laver of brass and the foot of it of brass of 
the looking glasses of the women assembled." (Ex. 
XXXVIII: 8.) And in Job XXVII: 18— "Hast thou with him 
spread out the sky which is strong and as a molten looking 
glass ?" 

"In ancient times," writes Joseph Jacobs, B. A., Ex-President 
of the Jewish Hist. Soc. of England ; corresponding member of 
the Royal Acad, of Hist, of Madrid, etc., "mirrors were in- 
variably made of metal ; in Egypt, of polished brass. It is no 
doubt this kind of mirror to which reference is made in Ex. 
XXXVIII : 8 and in Job. XXVII : 18." So much is, at least, 
explicit, and authoritative. 

FACE THE LIGHT. 

(5) As to the relative positions of the parties consulting 
the Urim and Thummim : "The oracle was consulted in the fol- 
lowing manner," says Ludwig Blau, Ph. D., Professor Jewish 
Theological Seminary, etc. Budapest, Hungary, writer 'for the 
Jewish Encyclopedia, — "the high priest donned his eight gar- 
ments, and the person for whom he sought an answer, stood 
facing him, while he himself turned toward God (i. e., faced 
the shekinah.) It was necessary that the question should 
be brief, and that it should be pronounced but not aloud ; . . . 

169 



only one question might be answered at a time ; if more than 
one were put the first alone received a reply. The answer was 
given by the letters of the names of the tribes which zvere en- 
graved upon the high priest's breastplate (yoma 73 a, b, yer 
yoma 44c; sifre, Num. 141). (The italics are mine. But just 
how the letters gave the answer is not stated.) 

"The characteristic feature of the Shekinah was radiance; 
and Josephus states that 'the oracles were revealed through rays 
of light;' 'But as to those stones, .... bright rays darting 
out thence, and being seen by those that were most remote, which 
splendor yet was not before natural to the stone.' — (Josephus' 
Antiquities of the Jews, 111:8, 9. Whiston's translation.)" 

The sharp significance of this very definite information as 
to the relative positions of the persons actively engaged, namely 
the one who was seeking an answer from the oracle, and the 
high priest who was qualified to operate it by virtue of his office, 
and especially his position in reference to the source of light — 
the sharp significance of this information will be made strikingly 
apparent when we come to consider in the next chapter, what is 
at least one legitimately logical meaning and purpose of the "cun- 
ning work" of the Biblical directions for constructing the oracle. 

Josephus states explicitly, the "Oracle responded through 
rays of light, . . . yet will I mention what is still more 
wonderful than this ; for God declared beforehand, by those 
twelve stones, which the high priest bare on his breast, when 
they should be victorious in battle." . . . 

That the reply of the Urim and Thummim zvas conveyed 
by rays of light, is also explicitly the Talmudic concept. Pro- 
fessor Blau says further, "The answer was given by the letter 
of the names of the tribes which were engraved upon the high 
priest's breastplate." What none of the authorities do state 
however, is a definite, practical method or system by means of 
which the twelve set stones and rays of light acted as the key 
which determined what the answer really was. That is the 
enigma. Therein has lurked the secret of the baffling mystery 
of the Urim and Thummim. Perhaps the nearest approach to 
probing to the heart of the mystery was made by two scholars 

170 



of the third century, notwithstanding the fact that Professor 
Blau thinks these old Jewish scholars had "lost the vividness of 
the earlier concept." These scholars were Rabbi Johanan and 
Rabbi Simeon ben Lakish. 

Refer to the Talmud Treatise Yoma 73 b., where it is stated 
that Rabbi Johanan said that certain of the stones "stood out;" 
and Rabbi Simeon ben Lakish said "they formed themselves into 
groups." 

Surely without a miracle, the permanently set stones on 
the face of the breastplate could not have formed themselves 
into groups. But how beautifully might not a rounded duplicate 
set of the twelve stones have done so, in a suitable receptacle ! 



171 



j&uiggratfmta aa to i$QW it might ifattt Smt. 

ISSSIIS1 HA ^ E concluded by legitimate inference from all 
HI t ill ^ ie f° re g° m § details of historical fact, that the 
HI HI persistent idea of ifzoo objects having constituted 

HI Hi the Oracle of Aaron's Breastplate, is logically 

l^^lifl^fl^i based upon the possible fact that there were two 
sets of twelve gems. The larger and more precious being per- 
manently attached in a fixed position upon the face of the 
Breastplate ; and the second or loose set being smaller and 
rounded, but as nearly as possible exact duplicates of the first 
set more especially as to color. We have recalled that the in- 
evitable result of a fourfold of a linen fabric, is three interven- 
ing spaces or pockets between the folds. 

We are compelled to ask, what the very explicit directions 
in the Bible for the "fourfold" construction were intended to 
imply if not the necessity of those spaces or pockets? The oft 
mentioned Oracle Pouch. 

Stated concisely, but which I will show in explicit detail 
further on, I have conceived that each of those three pockets 
probably contained four of the twelve loose gems, correspond- 
ing with their appropriate section of Breastplate gems. 

I have therefore conceived one part of the "cunning work," 
to consist of three little apertures in the face of the breast- 
plate. Each aperture connected with, or leading to, its own 
particular one of the three "oracle pouches" or pockets formed 
by the folds of the linen. The practical use of the aperture will 

172 



appear presently. I have conceived that a small strip of highly- 
polished metal, such as was used for mirrors in those days, might 
have formed the light reflecting background of these apertures. 

Furthermore, I claim that it does no violence to the rever- 
ential idea and belief, that an overruling Providence (Yahweh, 
Jehovah), as Destiny, did in fact decide the answer, to conceive 
that the high priest's hand facilitated the free intermingling of 
the gems of any particular pocket, (according to the class the 
question was in) ; and to conceive that his hand was the direct 
agent which caused the rounded gems to appear in the aperture, 
which was just large enough to receive and hold three of the gems 
at a time and no more. But the order in which they should ap- 
pear and flash out their significant color combination, by virtue 
of the light reflected from the concealed mirror at the back of 
the opening, was entirely beyond his control. That was the part 
of Destiny, but it was also the priest's key to the answer of 
Jehovah. 

Indeed this is the very fact which would constitute this 
particular arrangement the most perfect oracle in the world, 
which it undoubtedly was, and has remained to this day; be- 
cause it more completely shut out the confusing element of the 
personal equation of the operator, than any other device since 
conceived of by the ingenuity of man. One thing is certain ; we 
never have improved on the Chaldean sexagesimal division of 
the circle, which has remained in use the world over to this day. 
So their Tablets of Destiny, (to which the Urim and Thummim 
is traced), have excelled all other oracles because, here, for 
once, Destiny or Chance, or whatever you choose to call it, is 
given free play. 

We have already shown that a more or less direct connection 
of the Urim and Thummim of the ancient Hebrews, with the 
Babylonian Tablets of Destiny has been established and accept- 
ed, at least as highly probable by the most advanced Biblical 
scholars, as well as by scholars generally. It is likewise a uni- 
versally accepted fact of history that arithmetic, geometry, the 
calendar and astronomy, originated in Chaldea. A number of 
their meteorological data still hold good. The divisions of the 

173 



circle are to this day the same as inherited from Chaldea — both 
for engineering, for navigation and for marking time. So great 
were the powers of the old Babylonians for scientific speculation 
(by reason of their mathematical trend of thought), that they 
had theories of evolution, and spontaneous generation. It is 
therefore easier and more natural to conceive that their Tab- 
lets of Destiny had a numerical basis of interpretation, than 
that they did not. 

It now remains to show definitely just what practical method 
the luminous combinations of three of the four loose stones in 
each pocket, at a time, could indicate unmistakably to the offi- 
ciating priest, the answer of the Oracle. It is not in the least 
probable that it was left to the priest to formulate any answer 
that might suit his personal views of the exigency, however wise 
he might be. It was an oracle par excellence. Probably the 
most perfect the world has ever known. It was Destiny that 
dictated the answer, not a priest's whim. It seems to me, noth- 
ing in history can be clearer than that fact. There was a sys- 
tem of symbolic signs, however, that led the priest unerringly 
to the dominating idea in the answer; then it might have been 
discretionary to a certain extent, how the priest should apply 
that idea to the specific question. 

This method was doubtless much simpler than any verbal 
description, at this late day, can possibly make it appear. But 
there was without doubt some very simple mathematical arrange- 
ment whereby the Oracle (or "Tablets of Destiny"), was made 
perfectly practical and gave Chance or Destiny the freest play 
possible, unthwarted by an intruding personal equation, to in- 
dicate what the answer should be. If my suggestion holds good, 
it will be seen that no other known form of device has since been 
fabricated by the ingenuity and cunning of man that ever came 
anywhere near it for perfection and simplicity of operation. 
Especially for shutting out the will of the operator from in- 
fluencing the result. 

Just how some such arrangement might have been used in 
connection with the Urim and Thummim with twelve engraved 
stones for a reference table, or "tablet," I will now proceed 
to show in clear detail. Authorities differ as to what was the 

174 



actual scheme of the letters engraved upon the set or mounted 
gems. One authority, writing for the Jewish Encyclopedia under 
the title, "The Name," says, "A combination of the seventy-two- 
lettered-Name," (of God, derived from three verses in Exodus 
XIV: 19, 20, 21, beginning with way yissa, way yabo, way yet, 
respectively, each verse containing seventy-two Hebrew letters), 
. . . "appeared on the Urim and Thummim . . consist- 
ing of the names of the twelve tribes, (50 letters), of the Pa- 
triarchs, (13 letters) and of the 'shibte Yisrsel/ (the tribes of 
Israel, 9 letters)." 

In principle, it is not material at all whether this par- 
ticular authority is right or not. The prime fact remains that 
letters were engraved upon the mounted gems. No matter what 
those letters might have been, they were susceptible of acting 
as a mnemonic reference table, or as a key to numerically ar- 
ranged classes of answers. So much at least is absolutely cer- 
tain. 

The authority last quoted continues, "Ibn Ezra figures the 
Seventy-Two-Lettered-Name as the equivalent in value of the 
name Y H W H (Yahweh or Jehovah), spelled with the names 
of the (Hebrew) letters." 

If the seventy-two-lettered-name of God, which the learned 
Hebrew scholar and authority last quoted says "appeared on the 
Urim and Thummim," was divided up in such a way that six 
letters fell to each of the twelve stones of the Breastplate, the 
mnemonic scheme would be so much the simpler. As the stones 
were arranged in three rows, four to a row, there would thus be 
three groups or classes of twenty-four each to make up the 
seventy-two reference letters. This grouping into classes is the 
important element to remember. 

I may repeat here, that it is not to be inferred from the 
fact that some of the following matter is gleaned from Kab- 
alistic literature, that those strained and mystic doctrines are 
thereby endorsed as true and reliable. That literature is good 
and valuable in so far as it contains evidences of pertinent his- 
torical facts. Now the Book of Jetzirah, which the Kabalists 
claim as their oldest document, was published in Babylon some 
fourteen hundred years before Christ. 

175 



Neither Neo-platonists, nor medieval Jews, nor Alchemists, 
nor modern science can claim the honor of first discovering the 
amazing power and magic of numbers. 

The following significant and extremely pertinent and inter- 
esting data is taken from a rare little book, now out of print, 
entitled "The Kabbalah," by Christian David Ginsburg, LL. D., 
(a well known high authority among Biblical scholars) ; the 
same being an essay read before the Literary and Philosophical 
Society of Great Britain and Ireland, at Liverpool, in October, 
1863. 

"Dr. Chwolson of Petersburg," says Ginsburg, p. 76, "has 
shown in his treatise 'on the Remnants of the Ancient Babylonian 
Literature in Arabic translations,' that the ancient Babylonians 
laid it down as a maxim that if a man were to minutely and 
carefully observe the process of nature, he would be able to imi- 
tate nature and produce sundry creatures. He would not only 
be able to create plants and metals but even living beings." 

Were, then, the astounding modern facts producable under 
the laws of hybridization and fertilization, of radio-metallic-ac- 
tivities of physio-chemical-action, known to that amazing peo- 
ple, by virtue of minds long trained in the idealism that belongs 
to pure mathematics? Were not their Curies, their Loebs and 
their Burbanks numerous and powerful? 

"Gutami, the author of Agricultura Nabat," the essay con- 
tinues, "who lived 1400 years before Christ devoted a long chap- 
ter to the doctrine of artificial productions. . . This and 
many other fragments," adds R — , "from whose communications 
we quote, show that there were many works in Babylon which 
treated on the artificial productions of plants, metals and living 
beings, and that the Book Jetsirah, mentioned in the Talmud 
was most probably such a Babylonian document." • (The italics 
are mine.) 

The Kabalists had certain hermeneutic rules. For instance, 
quoting again from Ginsburg, (p. 49) ; — 

(1) "Every letter of a word is reduced to its numerical 
value, and the word is explained by another of the same quan- 
tity. . . 

(2) "Every letter of a word is an initial, or abbreviation 
of a word. . . 

176 



(3) "The initial and final letters of several words are re- 
spectively formed into separate words. . . 

(4) "Two words occurring in the same verse are joined 
together and made into one. . . 

(5) The words of those verses which are regarded as 
containing a peculiar recondite meaning are ranged in squares 
(of Breastplate arrangement), in such a manner as to be read 
either vertically or as boustrophedon, beginning at the right 
or left hand. Again the words of several verses are placed 
over each other, and the letters which stand under each other 
are formed into new words. 

"This is especially seen in the treatments of three verses in 
Exodus. (XIV: 19-21), which are believed to contain . . . 



the Divine Name of Seventy-two words, 
these three verses, 



The first of 



26 25 24 23 

n:no 

50 49 48 47 
Tl D J? 



22 21 20 19 

" : s b 



18 17 16 15 

"j b n • n 



14 13 12 11 10 9 

d * n b a n 



8 7 6 5 



4321 

yon 



46 45 44 43 42 41 40 39 38 37 36 

yon d /Vi n « 

72 71 70 69 68 67 66 65 64 63 62 61 



S5 34 33 32 

"I •> 



31 30 29 28 27 



60 59 58 57 56 55 54 53 52 51 

d n , j d d ] r; n 



'And the angel of God, which went before the camp of Is- 
rael, removed and went behind them; and the pillar of cloud 
went from before their face, and stood behind them,' is read 
boustrophedonally as follows :' " 



64 


55 


46 


87 


28 


19 


10 


1 


65 


56 


47 


38 


29 


20 


11 


2 


66 


57 


48 


39 


30 


21 


12 


3 


67 


58 


49 


40 


31 


22 


13 


4 


68 


59 


50 


41 


32 


23 


14 


5 


69 


60 


51 


42 


33 


24 


15 


6 


70 


61 


52 


43 


34 


25 


16 


7 


71 


62 


53 


44 


35 


26 


17 


8 


72 


63 


54 


45 


36 


27 


18 


9 



177 



For the convenience of the reader who may not be familiar 
with Hebrew, I repeat the expedient here which I myself used, 
to make the boustrophedon arrangement referred to by Pro- 
fessor Ginsburg, perfectly clear. I added a series of consecu- 
tive index numbers over the seventy-two Hebrew letters of each 
verse, to indicate the order in which they are to be read. So in- 
stead of repeating the Hebrew letters themselves in the tabulated 
squares shown in Professor Ginsburg's book, use their represen- 
tative numbers, which will show the English reader at a glance 
the arrangement of verse 19 as it would be in Hebrew. 

"The second of these verses," says Ginsburg, (Exod. XVI, 
20.) 

24 23 22 21 20 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 2 1 



48 47 46 45 44 43 42 41 40 39 38 37 36 35 34 

n « nan T w n m pyn 



33 32 31 30 



29 28 27 26 25 



72 71 70 69 68 67 66 65 64 63 62 61 60 59 58 57 56 55 54 53 52 51 50 49 

r\b*b n b 3 n ? b n m aip n V i n^bn 

" ^4wc? *Y cam£ between the camp of the Egyptians and the 
camp of Israel; and it was a cloud and darkness to them, but 
gave light by night to these, so that the one came not near the 
other all the night' . . is, in the first place divided, and read from 
right to left, beginning at the top, as exhibited in the following 
diagram : 



9 


8 


7 


6 


5 


4 


3 


2 


1 


18 


17 


16 


15 


14 


13 


12 


11 


10 


27 


26 


25 


24 


23 


22 


21 


20 


19 


36 


35 


34 


33 


32 


31 


30 


29 


28 


45 


M 


43 


42 


41 


40 


39 


38 


37 


54 


53 


52 


51 


50 


49 


48 


47 


46 


63 


62 


61 


60 


59 


58 


57 


56 


55 


72 


71 


70 


69 


68 


67 


66 


65 


64 



178 



"It is then divided in the following manner and read from 
left to right, beginning at the bottom. 



65 


66 1 67 


68 


69 


70 


71 


72 


57 


58 


59 


60 


61 


62 


63 


64 


49 


50 


51 


52 


53 


54 


55 


56 


41 


42 


43 


44 


45 


46 


47 


48 


33 


34 


35 


36 


37 


38 


39 


40 


25 


26 


27 


28 


29 


30 


31 


32 


17 


18 


19 


20 


21 


22 


23 


24 


9 


10 


11 


12 


13 


14 


15 


16 


1 


2 


3 


4 


5 


6 


7 


8 



'Whilst the third of these three verses, 



25 24 23 22 



21 20 19 18 17 



16 15 14 13 12 11 10 9 



mm -| b i ' i d * n b y n 1 n n 

38 37 36 35 34 33 32 31 
72 71 70 69 68 67 66 65 64 63 62 61 60 59 58 57 56 55 54 53 52 51 50 49 

con ij/pan n a n n *? wn nx d em i 



48 47 46 45 44 43 42 41 40 39 

nb'b n b d n t tr 



6 5 4 


3 2 1 


n»o 


B * 1 


30 29 28 


27 26 


d * n 


n N 



'And Moses stretched out his hand over the sea; and the 
Lord caused the sea to go back by a strong east wind all that 
night, and made the sea dry land, and the waters were divided' — 
is divided as follows, and read from the right, beginning at the 
bottom : 



179 



4 



72 


71 


70 


69 


68 


67 


66 


65 


64 


63 


62 


61 


60 


59 


58 


57 


56 


55 


54 


53 


52 


51 


50 


49 


48 


47 


46 


45 


44 


43 


42 


41 


40 


39 


38 


37 


36 


35 


34 


33 


32 


31 


30 


29 


28 


27 


26 


25 


24 


23 


22 


21 


20 


19 


18 


17 


16 


15 


14 


13 


12 


11 


10 


9 


8 


7 


6 


5 


4 


8 


2 


1 



These three verses . . . are then joined together in groups 
of three letters, in the order in which they are read in the last 
three diagrams; they then yield the seventy-two Divine Names— 



nro 


IOK 


nbh 


pno 


D^ 


B'D 


i^i 


vn 


Upft 


nn 


hao 


<? r 


ynn 


1*6 


nV« 


nn 


inn 


rte 


in 


"fa 


bnz 


1* 


^5 


■ftfc 


iwi 


zsh 


DTK 


^ 


n$& 


nv 


swn 


nn: 


pi 


ynn 


oyn 


■»:« 


njD 


pia 


nr6 


in 1 


.TD 


bvy 


nj? 


^D 


n* 


^ 


70 


nnn 


'IS 


r\2D 


rvj 


nj: 


D^y 


tpnn 


^n 


irti 


•TO 


uy 


nrr 


noi 


n^D 


pnn 


*» 


D2J 


DID 


»n 


D3 1 


n*n 


•on 


jtk 


piB 


2EH 



180 



"The limits of this essay" concludes Professor Ginsburg, 
"preclude the possibility of treating in detail the seventy-two Di- 
vine Names. . . . Refer to sohar (Exod. XIV: 19 -21 ) and com- 
mentaries and to Bartolocci, Bibliotheca Magna Rabbinica, (Paris 
IV, p. 230)." 

Now for the purpose of testing how such an arrangement 
might have applied to the practical mechanical working of the 
Oracle of the Breastplate, I made a simple subdivision of the 
last concrete diagram into three sections, to correspond with 
the possible sortations of the twelve loose stones, appropriately 
divided among the three corresponding pockets or subdivisions 
of the Oracle pouch. For purposes of illustration, I will note 
each subdivision of the seventy-two names, with its correspond- 
ing pocket A, B, C, as follows : 

Pocket A 



nrD 


K3K 


rth 


ENID 


nby 


B'D 


*b< 


im 


npn 


nn 


i-dd 


*r 


Vf\n 


m6 


nbN 


nn 


inn 


nbb 


S11 


fJ 


br\B 


vb 


*n 


1*6 



Pocket B 



nan 


lib 


DIN 


*S«»J 


row 


nv 


««n 


nnj 


?" 


j?m 


nyn 


'JK 


IjQ 


p13 


nr6 


in^ 


TPQ 


bwv 


ny 


*?ND 


nb" 


f?n 


70 


rinri 



Pocket C 



*is 


roo 


rrj 


nj: 


nny 


pnn 


■•n 


im 


TIO 


uy 


n<T 


301 


ns» 


rnn 


tjw 


doj 


□id 


*n 


BIT 


n«n 


•an 


JTK 


p:a 


2DT 



181 



Each of the three sections contains twenty-four of the divine 
Names, which corresponds exactly, as will presently appear, with 
the differing combinations possible to four similar objects of 
different shades of colors, when taken at random, three at a time. 
Meanwhile, bear in mind the well-known form of the Breast- 
plate, with its twelve engraved jewels in three rows, four stones 
in each row. Imagine a small slot on the face of the Breastplate, 
say at the bottom of each of these three vertical rows of stones. 
This aperture or slot, should be just large enough to receive three 
of the four small rounded stones from the pouch, corresponding 
in colors to the row of set stones above the aperture. Each 
slot of course, would have its own separate channel leading back 
to its own particular pocket of four of the twelve loose stones, 
and large enough to disclose the combination thus formed, with- 
out their falling outward. 

It would have been a matter of very simple manipulation 
on the part of the priest to cause some three of the loose stones 
to appear in the particular slot appertaining to the particular 
section to which his mnemonic system assigned the question 
asked. He could not foretell which particular sortation of three 
should appear. That was Destiny's affair. But what ever com- 
bination did appear, that was his key to the answer. 

It is interesting to note at this point that the Chaldean nu- 
merical system upon which "Tablets of Destiny" might have 
been based, was sexagesimal. Multiples of six were therefore the 
most natural divisions. For the sake of this illustration, let us 
suppose also that the stones are numbered from 1 to 12, each 
number designating a certain stone which Aaron identified by its 
shade of color. 

Also for the sake of the illustration, I will use our own 
numerical signs or figures and let o stand for 10, a dash ( — ) for 
eleven, and a cross (X) for 12, in order to use single signs and 
avoid confusion. Now let 1, 2, 3, 4, stand for the stones in the 
first pouch A. The twenty-four possible combinations of these 
colored stones, taken three at a time, beautifully conform to 

182 



the sexagesimal system, falling naturally into four sets or classes 
with six combinations in each class, thus : 



123 


213 


312 


412 


132 


231 


321 


413 


124 


214 


314 


431 


142 


241 


341 


432 


134 


234 


342 


423 


143 


243 


324 


421 



There is not another possible combination. The other two 
sets in separate pockets, namely 5, 6, 7, 8 for pocket B, and 
9, o, — , X, for pocket C are susceptible of course, to exactly 
the same number of combinations, twenty-four each, thus making 
up the seventy-two. 

It is perfectly conceivable that the priest might have 
had a list of seventy-two typical answers, wisely, even prayer- 
fully prepared in good faith, to cover, in a general way, all con- 
ceivable exigencies in the simple life of those days. So that 
there was in reality, no need of pretense, deceit or fraud, as 
Renan seems to have assumed there always was. On the 
contrary, is there any conceivable way, whereby Destiny was 
given freer play to point the way to the Oracle's true answer? 

This method at least, shows clearly, that a theoretically, 
well-nigh perfect and a thoroughly practical scheme was possible 
with the famous Oracle of Aaron's Breastplate, and we can 
easily imagine it must have been tremendously impressive and 
effective in use. We have seen how explicitly authorities state 
that the operation of the oracle required that the high priest should 
face the light — the radiant brightness of the Shekinah. The 
one who was seeking light on a difficult question must face the 
oracle. He must stand facing the priest, thereby looking directly 
at the magnificently impressive Breastplate. The answer is of 
great moment to him. When the highly polished (but concealed), 
mirror surface gathers those bright rays and sends them flashing 
back through the three different colored gems that suddenly appear 
in one of the three slots — could he help but be thrilled? 

183 



He stands in suspense, fascinated by those glittering colored 
rays. No one but a duly qualified priest, (usually a Levite) 
could apply the key and render the answer which those three 
gems announced. Could anything be more strikingly effective 
than that? Such a startlingly beautiful demonstration of power 
could never lose its fascinating charm — and, it seems, it never 
has. For though lost to sight since David's time, scholars have 
never ceased to probe, and Jews have never ceased to secretly 
long for a reinstatement of the glories of the Past, when there 
shall stand up a priest with Urim and Thummim, qualified to 
"eat of the holy things." And according to King, there is yet 
a possibility, nay probability, that those incomparably magnifi- 
cent jewels will be brought to light. 

It is needless to add that my tabulated numerical arrange- 
ment for the modern Tablets of Destiny, or oracle of ellu, 
which I have elsewhere called the Chart of the Motor Setting 
Centre, is merely an amplification of that unparalleled scheme 
for interviewing Fate, where instead of the limited seventy-two 
answers, sufficient for a simple age, I have provided seven hun- 
dred and twenty-nine, to cover the wider scope of the infinite- 
ly diversified interests of modern life. 



184 



Stye (§tnrt? nf IEUil 



SSB&S^BSFTER all is said and done, perhaps there be those 
wd . lp who still have a lingering doubt that this match- 
^ /\ ^« ^ ess Oracle of ELLU, will not only answer ques- 
Hl .111 ti° ns truly, but that those answers will "come 

SiSS'iflll true " To such as ar e inclined to say "show me," 
all I need say is "there's the Oracle, test it for yourself and see 
for yourself," and so I might come to the word "finis" at once 
and done with it, confident in its own powers to make good. And, 
really, such bumptiousness would only be meeting the intolerance 
of skepticism half way, but it would be so unscientific, and so ut- 
terly out of keeping with the spirit of the book, that I am con- 
strained to make further effort for the sake of those who say 
"yes, admit the fact, but I do not yet see how it may be." The 
usual refuge when psychic matters are thus pushed to the limit, 
is to refer them to the "unknowable." 

Unknown it may be, but is it necessarily unknowable? Of 
course the sagacious and enquiring reader is already prepared 
for two leading inferences from scientific facts, which inferences 
may be noted as follows : — 

(i) The Law of Probabilities is the particular factor that 
determines the co-ordination of the influence of a future event 
with the influence of a past event that shapes the inevitable event 
of the Present Moment. It is therefore the factor by means of 
which ELLU, (one's personified Individual Independent Intelli- 
gence), knows the future. 

(2) And the superior knowledge of those laws possessed 
by ELLU, gifted by nature with instinctive, instantaneous, pow- 
ers of perception. 

185 



The law of probabilities is perhaps the least popularly- 
known, because the hardest to expound, in fact the most inexpli- 
cable in view of man's blind propensity to gamble, of all that 
man has ever labelled ''law." Perhaps the best exposition of 
this law ever reduced to writing is found in the Memoirs com- 
municated by Laplace to the Academy of Sciences, something 
over a hundred years ago. "But," says one writer, "Laplace 
treated the subject so profoundly that few have ever been able 
to master his work completely," and he refers the English 
reader to the valuable but easier works of Galloway, De Morgan, 
Poisson, Gauss and others. 

Stated in general terms briefly, the mathematical Theory of 
Probabilities is based upon a very refined anaylsis of all possible 
combinations of given factors which may reach enormous num- 
bers, by rules, simple enough in theory but which to work out in 
practise, sometimes involves the most stupendous and appalling 
labor. That is the very reason why the infinitesimal calculus and 
a table of logarithms were invented ; one of the most powerful 
engines of the higher mathematics. "But," says the writer 
last quoted, "powerful as logarithms are, analysis furnishes in- 
struments almost infinitely more powerful." 

And, if previous chapters have not already established the 
fact that the human mind possesses, in its rare moments of ab- 
straction, the power to perform an almost instantaneous analysis 
of the most intricately involved factors of a difficult problem, 
arriving at a true result, without rule or conscious effort, it is 
vain to proceed further. But taking that fact for granted, the 
next point is, that the conscious application of the exceedingly 
abstruse and difficult theory, or law of probabilities, to effect 
practical and absolutely certain results, is found in the sciences 
of Chemistry and Astronomy, which furnish the most striking 
examples of its usefulness. 

Indeed, it may be stated most emphatically, that but for a 
certain branch of the Theory of Probabilities, known as the 
Method of Least Squares, the science of astronomy could not 
possibly have attained its present majestic eminence as a positive 
science. But the Method of Least Squares is so far beyond the 
scope of language alone to explain, or of ordinary mathematics 

186 



to demonstrate, that only born genuises like Newton or Laplace, 
or minds profoundly trained in the higher mathematics, can form 
any intelligent grasp of its application, in theory. 

Yet in practise examples of even more amazing powers are 
numerous. See part II for detailed accounts of prodigies of in- 
stantaneous and unconscious analysis performed by the child 
Zerah Colburn, and the half idiot Buxton. All this goes to show 
that while actual exhibitions of such extraordinary powers are 
rare, the latent potentiality is probably universal. In fact history 
is teeming with indubitable proofs of the existence in common 
human beings, of a latent faculty which may perceive instan- 
eously true results far beyond the intellectual, reasoning out 
power of the individual. On the other hand, we may call to mind 
that it is related of that intellectual giant, Newton himself, that 
when he at twelve years of age, had convinced the professors at 
Oxford of his astonishing powers, he could not explain how he 
had arrived at the results which so confounded as well as con- 
vinced them. 

He knew it instinctively, that is all he could explain about it. 
Of course, now we know that it was his ELLU which whispered 
the results to his consciousness, with the simple result that he 
knew that he knew. 

How else could he have perceived those amazing facts of 
nature, even more deeply hidden than the all-pervading, far- 
reaching secret of gravitation? I mean of those subtle and beau- 
tiful symmetries existing between the numerical ratios of vibra- 
tions, that science has proved do in fact exist between certain 
tones or sounds, and certain shades of color. The scientifically 
logical result of which is that the vibrations of sound may be 
made sensible to the eye as Form, as Chaldni has demonstrated 
and color as Leadbeater explains, as well as to the ear as music. 

How else could Newton have formed his first conception 
of the stupendous powers of the spectroscope ? Concerning which 
the great Darwin said, "His separation of sunlight into its com- 
ponent parts marks an achievement in man's advance such as the 
world has not seen since the time of Archimedes." And of which 
Laplace said, "His work was pre-eminent above all other products 
of the human intellect." 

187 



That is what it is to be on well balanced terms with one's 
own Independent Intelligence. 

When we see what prodigies of perception are achieved, 
by even a partial and painfully attained knowledge and more or 
less halting and feeble application by science, of the great Law 
of Probabilities, is it not conceivable that the mind that could 
master and apply it completely would be next to omniscience in 
powers of perceiving the future? It is further conceivable (by 
reason of mathematical prodigies), that one's Independent In- 
telligence does in fact completely perceive the hidden workings of 
that law. 

So, also, it is conceivable that it may influence, in ways 
quite scientifically legitimate, the combining of the crystals in the 
little box, in the direct forming of the various letters of the 
Autopsychic Alphabet, to spell out a direct answer to a ques- 
tion without any reference whatever to the prepared tables of 
questions and answers, which constitute in reality only a minor 
part of the Oracle of ELLU. 

After all, as to the deeper metapsychic theory on which the 
Oracle of ELLU is so effectively operative, very little more need 
be said here. Abler minds will trace the subtile connections of 
ELLU with soul and divinity — a spark of which it most assuredly 
is. To have personified the human Instinct as ELLU, was but 
to give a pleasing name to that too vague element of the Divine, 
which surely exists in man. But, as thus far, every divergence 
into theology has been conscientiously avoided, we drop that in- 
evitable branch of the subject here, with the remark, that beyond 
all doubt the best thing anyone can do, is to see how quickly 
he can put himself on good terms with his own ELLU. 

But in reference to the mere mechanical working of the 
Oracle, by means of the prepared tables of classified questions and 
answers and the wonderful Square of the Motor Setting Centre, 
believe me, it is the merest child's play for ELLU, who, (as per- 
sonifying Instinct), you must not forget, even the most material- 
istic biologists in the world will tell you, presides over — has 
absolute dominion over, the unconscious operations of the life 
processes, of every organic vital action, of heart beat, of se- 
cretions, of circulation, of nutrition, of building up and breaking 

188 



down of tissue and cell, which they have broadly named meta- 
bolism — the merest child's play I say, for this powerful Intelli- 
gence whose work all this is, to instantly perceive (through his 
psychic powers), which one of the possible combinations of the 
crystals in the little box would lead unerringly to that particular 
one, out of fifty-two pages of answers, which will most nearly 
correspond to the destined eventuation of the future circumstance 
or condition asked about, and cause a tremor of the wrist, a pulse 
beat, a sigh, or a muscular start, which shall so apply and direct 
the centripetal, centrifugal and gravitation laws that govern 
equally the least and the greatest movement in the universe, to 
thus actually determine which one of the possible combinations 
of the little crystals shall gleam from their respective places in 
the slot. 

So also it is easily conceivable that when the wife of the 
aeronaut Forbes, saw in a dream, eight hundred miles away from 
the scene of his disaster, his wild ride through the clouds, the 
collapse of his balloon and its swift descent, that it was her pre- 
scient ELLU, manipulating during her sleep, the marvelous dream 
mechanism of her brain. That there is such a perfect mechanism 
there is no manner of doubt. Dr. A. A. Brill of the department 
of psychiatry and neurology of Columbia University of New 
York, is, I believe, the first scientist to point out this fact in 
definite terms. 

At least this much is certain, there is nothing inconceivable, 
as scientifically possible, in the basic proposition thus stated. 
And practically, as matter of fact, if I were to relate but a small 
portion of the astonishing verifications which time has never yet 
failed to make, of the true answers I have received from this 
Oracle, during the score or more of years that I have tested it 
in private, it might be set down as a pecuniarily interested state- 
ment on the part of the inventor, and receive credence accord- 
ingly, but I can assure you it would surpass in human interest, 
and in strangely puzzling antecedent appearances, the most 
deeply ingenious of all the works of fiction I have ever read. 



189 



t|ISIilll HESE direc tions refer only to the use of the Or- 
|H j> . f HI acle in connection with the Tablets of Destiny and 
§fl III chart of the Motor Setting Centre. For direct 

H5 ^H use of the crystals, as a psychic alphabet, spelling 



out answers to all unclassified questions, the 
reader is referred to what is said elsewhere in this volume. For 
using the Oracle otherwise, the very first consideration is that 
the operator select, carefully and thoughtfully, the precise ques- 
tion he or she may desire to ask. But it is to be remembered that 
this prepared list is in a sense, general, to cover the most common 
of the widely diversified subjects that touch human life and in- 
terest most intimately. And that any more specifically personal 
question which one may desire to ask, can be put, by simply 
selecting the question in the general list which comes nearest to 
covering the particular case in mind, and then mentally altering 
or qualifying the general question selected, to fit the specific 
circumstance to be enquired about. Similarly, a mental appli- 
cation of the general answer, can be made secretly by the op- 
erator; so that, even if others were looking on, and saw the 
general question selected, and the answer received, still only the 
operator would know the real question asked and the real sig- 
nificance of the answer. 

Such answers will never fail in any instance to be an appro- 
priate reply, provided no mistake is made on the part of the 
operator himself. And, let him take care that he abides by the 
decision of his own ELLU thus expressed. 

190 



(2) Having thus, figuratively speaking, called out to his 
mental wireless, as it were, "Hello, Central, give me myself/' 
the operator is to face the light. Then, with attention fixed 
distinctly, not vaguely or indifferently, upon the gist of the ques- 
tion selected, the crystals are to be rolled about in the box so that 
they freely intermingle, before falling, (apparently at random), 
into combination in the slot. Never reverse this order of pro- 
cedure: First, fix the mind on the question; then roll the crystals. 

For the sake of easy illustration, let us assume that question 
No. 12, is the one thus fixed upon, and that the combination 
which gleams from the aperture when the book is opened, is 
blue, blue, white, in the order named, reading in the usual way 
from left to right. (In the Autopsychic Alphabet, this is the let- 
ter R, but here, it merely indicates one of the twenty-seven hori- 
zontal rows of letters and figures on the index chart.) 

Next, the operator is to find the vertical column of letters 
and numbers, which the number twelve indicates; (12 being the 
number of the question asked, and the even numbers of questions 
being at the bottom, and the odd at the top of the large chart). 
Then find on this chart the horizontal column, opposite which 
the combination in the aperture is flashing its colors, namely 
blue, blue, white. At the point where such two columns meet 
and intersect, they form the cell or small square, (in this case 
C-413), which is the key to the answer. (The fifty-two "Tablets 
of Destiny," otherwise answers, being paged by large letters, 
and the combinations thereon doubly identified by the numbers, 
to prevent mistakes.) 

The above specific example is offered for the double pur- 
pose of illustrating, not only the method of operation, but the 
singular wit and wisdom of the Oracle of ELLU. For it re- 
lates to an actual occurrence, which I may be pardoned for in- 
troducing here, for the above specified reasons; all the more 
as I refrain from mentioning names. 

Once upon a time, a number of my acquaintances met 
at my house. Among them was one who was somewhat distin- 
guished for his boisterous and litigeous demeanor generally, but 
which on the whole, more often dwindled to small acts of petu- 
lance, rather than ripened into the graver deeds of unscrupu- 

191 



lousness common to habitual litigants. He had just given vent 
to a particularly ferocious threat to punish some fancied or 
real trespass of his rights, somewhat after the manner of the 
celebrated Mr. Boythorne, "with the utmost severity of personal 
chastisement, and with the utmost rigor of the law," when it 
was insinuated by one of the friends present, to the effect, that 
as matter of fact, when it came to action, which it rarely did, the 
gentleman had invariably gotten the worst of it in both phases 
of his vengeance ; inasmuch as the "mailed fist" and the "loaded 
dice," had always turned out to be in possession of the opponent 
and the law. 

"That's the very trouble," quickly retorted the litigant, "that's 
the very reason why I never get justice. It is because the loaded 
dice of Law were first invented by legislation to circumvent the 
laws of God and Nature. Now if I could try my cause by the 
infallible and impartial laws of Nature, I should win nine times 
out of ten, at least, and I know it." 

At this interesting point, I interposed the remark that I knew 
of a way as perfect as the Urim and Thummim of old, by means 
of which he could submit his present case to the "infallible and 
impartial laws of Nature," and that if he was really and earnestly 
disposed to abide by the counsel of those inscrutible laws, which 
is always incomparably wiser than human reason, (which can- 
not disentangle itself from personal motives and influences, 
even if it would), I would put the question in good faith, to my 
own private Oracle, which operated only by virtue of the very 
laws, absolutely unbiased, which he desired to invoke. 

Evidently, some knowledge of the existence of my private 
Oracle, which for years I had tested in secret, had leaked out, 
for there was an instant attention all around. 

"Make your assertion good," urged one. 

"Go ahead," said another, "Try your case in the court of 
Nature." 

"How can I consult your Oracle?" bravely asked the would- 
be litigant. 

"By simply framing a plain question," was my reply. 

So, the upshot of it was, the double barreled question to 
the effect, "Is my cause just; shall I win if I go to law?" was 
settled upon. 

192 



Whereupon we retired to my room and put the question No. 
12, of my Code, previously referred to, and obtained the com- 
bination blue, blue, white, which, referring to the chart, as 
stated, led to the cell, C 413. Then referring to the Tablet C 
combination 413, I copied the answer there given, and returning 
to the company, the litigant, immediately opened the slip and 
read aloud : 

"No, keep out. Your character and your reputation would never 
recognize each other in a court of law." 

The litigant joined heartily in the general laugh that greeted 
this reply. However, as I was afterwards informed, the sequel 
proved, that even the brutal frankness of the "Laws of Nature" 
thus invoked, was not sufficient to deter him from pursuing his 
previously reasoned-out decision to sue anyhow. But the un- 
merciful drubbing which he received, both from his adversary 
and the law, was his punishment for defying the Oracle of 
ELLU. 



193 



iirertuma — (HtmbmBtb. 



For using the CODEX — ELLU by means of the Chart of 
the Motor Setting Centre. 

1. Take a position so as to FACE THE LIGHT (remembering 
never to consult the Oracle while angry or excited). 

2. Fix ATTENTION on the question selected, (varying it 
mentally to suit any particular circumstance). 

3. Note mentally the NUMBER opposite the question selected. 

4. While b'till facing the light, first cause the crystals to inter- 
mingle freely, by allowing them to run once around the box 
before falling into illuminated combination. 

5. Look on the left margin of the chart for the color com- 
bination that exactly matches the order of the three lu- 
minous crystals now standing out — gleaming in the con- 
centrated light of the aperture. 

6. The cell formed by the INTERSECTION of the horizontal 
color combination column, with the vertical question column, 
bears the LETTER (the answers are paged alphabetically), 
and number of the Oracles' answer to your question. The 
number and the color combination there form a double 
check against errors. Against the right answer is the same 
number of the index cell, and the same color combination 
that now shines from the Oracle. Otherwise you have 
blundered. The sweet spirit of your ELLU makes no mis- 
takes. Heed it well. 

7. When the combination of three reds appears in the illumi- 
nated aperture, refer to the last two pages of the CODEX — 
ELLU or Tablets of Destiny. 

194 



(§n?Btwm 



2tye N*t» SUtual of tlf* HtjtHpmfc (Elfarm 



( Whisper) 

OH LOVING ELLU WITH COLORS INDITE 

YOUR MESSAGE TO ME IN FLASHES OF LIGHT. 



FACE THE LIGHT 



(Jjtoeaiinna nf Up (§vntk — Ella. 

11s this the psychological moment to ask my question or are adverse in- 
fluences present, visible or invisible, that might affect a true answer? 

2 Is the present state of my feelings a portent of coming good or coming 
ill? Can I improve my power to interpret my feelings? 

Q Shall I attain and retain physical and mental health and strength to a 
V good old age? 

k Will my present state of health improve or deteriorate? 

A Will the patient recover? 

h Is the absent one well and happy and what is he or she now doing? 

1 Is the habit which I tacitly recognize as my "besetting sin" gaining the 
i mastery of my will? 

X Will the efforts to reclaim the wayward one to better things be successful? 
M Shall I succeed or fail in my present undertaking? 

Shall I gain or lose the particular wish and desire of my heart which 
I am now holding in my mind? 

Shall I win or lose my case at law? 
} Is it zvorth while for me to go to law in the present emergency? 
Shall I gain in popularity and preferment p' Htically or otherwise? 



(f[)tf£0tum0 of % (§mth — IEIUl 



11 



Shall I close the contemplated transaction now, or defer action? 

Shall I persist in my present pursuit, trade or profession, or make a 
change? 



Shall I gain or lose pecuniarily in the speculation now inviting me? 
I Shall I obtain the aid I am seeking, to help me over my present difficulties? 
Will the lost or missing person or thing be found and the mystery solved? 

JM Will the present estrangement grow or end in a happy reconciliation? 

2 A Will the one I am now trusting prove true or false to me and my in- 
U terests? 

OJ Does the one I now hold in my thoughts have any special or tender regard 
Li for me with a view to matrimony? 

99 

A A Is it best for me to marry or remain single? 

/I Will the contemplated marriage prove prosperous and happy? 

2 ft Is the hitherward stork bringing a boy or a girl baby, and will the issue 
Tf be without danger? 

Ail What does my dream signify? 

Which of the alternatives now presented in my affairs shall I accept? 



K?% tn Answers 



or 



OTJjart 

of % 

ilntor &?tting (Eettto. 



An explanation of a few of the many 
surprising numerical wonders of the within chart, 
and the manner in which it may help throw some light on the 
marvelous operation of the motor setting centres of the 
human brain mechanism, in producing instinc- 
tive actions and memory, will be found 
in Part Two of this book. 



CHART OFiTHE MOTOR SETTING CENTER= 







Q 

Z 
< 



Q 

< 



'7T-1 





(A 



y*4 






5& 



K- 



Ll 


£L 

o 



*-4 



57^22 




l~br> 



' i 



C^ 



S^ss 



m 




ih® 






*i 



== 7? ^ 



=1 V 



■^ 



t?])m 



v::- 



'a^ j 



rx-, 



^ 



%n 



x— 



3^S» 






Nfe 



':t 



^-Fte)c 



u 



O O 



o 



o o o 



o 



o 



o 



'Nwrnoo NousinD Hii/v\ Nwrnoo aonoo 



sa/H/w 



OR THE ORACLE— ELLU. 



Patent No. SS0640. 1908. Other claims applied for. 
Copyright 1910. All rights reserved. 




§g|§JlIlL 

O O ' • • ■■ c o o • • 

o • • • • • • o • o 

o NonoasaaiNi iv mao si hbmsnv ojl asm 



Slj* Qlntox— lEUu 



; 



©Ije (flabtx — lEUu. 



WWWMMP$^^ P r ^ mar y m °tive of the autopsychic alphabet, 
H^ f f |^ as explained, is to furnish a more perfect means 
iH |H of communicating with the unknown intelligence 

1H _ sit that is believed to mingle in human affairs, than 

l^'^tiitl^slii has heretofore existed. That is to say, where 
the alphabet is used by the direct method, to spell out words, 
letter by letter, without the intervention of either an oracle or of 
any brain mechanism of a psychic or clairvoyant, but wholly by 
one's psychic powers alone, and even then to eliminate absolutely 
every vestige of the mind, or conscious "personal equation." 

But the present purpose is to apply the scheme in an aux- 
iliary or secondary way; where a simple automatic movement 
of the crystals, free from the conscious control of the individual 
operating, results in an instant, visible symbolization of a swift 
and complete ideation, beautiful and pleasing in the extreme, 
by means of which symbol, the nearest expression of the ideation 
in words, is quickly found and read in the CODEX — ELLU 
or Tablets of Destiny, instead of by the more slow, laborious 
and faulty spelling out of words in the old cumbrous and bung- 
ling way. 

This application of a subtle principle — removal of the fatal 
element of the personal equation — , is NEW, never before hav- 
ing been accomplished — at least not in modern times. 

205 



The CODEX — ELLU — Questions and Answers — , cover in a 
general way a wide variety of subjects, of the most frequent 
and common human interest: It is therefore, obvious that each 
of these questions may stand as representing a CLASS of 
subjects, which any operator may vary to suit a very great 
variety of particular individual circumstances, and which may 
thus be made to cover every possible phase of personal inter- 
ests. That is to say, it is perfectly obvious that any person 
desiring to consult the oracle, may silently, secretly change, 
mentally, the phraseology of the particular question selected, 
that comes nearest to filling or meeting the particular circum- 
stance which he or she may desire to enquire about, and then, 
correspondingly applying the answer received; so that a prac- 
tically unlimited range and scope of questions may be pro- 
pounded under this very simple code. 



-ooo- 



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392 If there is the slightest trace of anger in your mind, desist 
until you can sweeten up. 

362 The one that conies nearest to your natural bent of mind, 
accept without hesitation. 

360 That you were born red and have grizzled prematurely 
ever since; therefore Fletcherize to keep the red. 

358 The flying stork is bringing joy, he's bringing to your 
home a boy, and happiness to his mother. 

356 Yes — If no harsh words or looks annoy the smooth, deep 
current of domestic joy. 

354 Don't "sigh to think you still have found your warmest 
welcome at an Inn." 

352 You win the maiden with fancies finer than her delicacy; 
the matron with bolder materiality. 

377 Courage always mounts with occasion. The friend is 
true to the full extent of your trust. 

375 Imaginary difficulties are but a painted Jove, with idle 
thunder in a painted hand. 

373 Advertise and Communicate; — Thoughts shut up spoil 
like hay unopened to the sun. 

371 Do not borrow if you can avoid it, but do not fear a 
useful debt. 

369 If you lack judgment of properties involved, stay out 
until a tried friend approves. 

367 Don't quit until you are a hundred point man in this 
occupation. Then mount higher. 

210 










••< 



••• 



••• 



FACE THE LIGHT 



365 Indecision of character is your worst fault. Act now — 
This is your opportunity. 

363 You need enthusiasm. You are too slip-shod and half- 
hearted in your methods. 

361 Justice is a commodity and the price is prohibitory in 
all courts except Nature's. 

359 No — unless you win it before you go to court by a more 
perfect preparation. 

357 Here is a most elegant opportunity for a mistake, — but 
without mistakes there's no real progress. 

355 Your success depends upon conformity with the dictum 
of science in this matter. 

353 Do not be over anxious. The waywardness is not as 
bad as you think. 

378 Do not be hypercritical. The habit is easily under your 
control if you believe it. 

376 There has been an accident, but the patient is happy with 
prospect of speedy recovery. 

374 • Hope deferred makes the heart sick — but unremitting 
nursing saves the life. 

372 Morbid mentality bred the first disease, avoid it and you 
shall improve. Forget it. 

370 Do not expect age to perform the promises of youth- 
perform them yourself — now. 

368 Your intuitive perceptions are as much facts as the sun 
in heaven and the shadows on land. 

211 




,^^420 Every desire predicts its own satisfaction; as "man's at- 
tractions are proportioned to his destiny." 

418 If there is any fear present in your soul at this moment, 
wait until you banish it. 

388 Take that one in which legality is least doubtful, or hu- 
manity most prominent. 

386 That no one has yet had the slightest success unveiling 
the mystery of life, for want of the learning of sleep. 

384 Hurrah ! It's hard to beat a double pair ! Fire off again 
your double barrel gun. 

382 Yes — Be to her virtues very kind, be to her faults a little 
blind — (his'n too). 

380 The love of the sexes is initial and symbolizes the passion 
of the soul for the divine. 

405 Your case is not hopeless, for love can hope where reason 
would despair. 

403 Not all the waters in the rough, rude sea can wash his 

:;; loyalty away. 

401 "Right is more beautiful than private affection; and 

WwO love is compatible with universal wisdom." 

399 Take not such pains to waylay and entrap that which 
&■■■■■'■ will of itself fall into your hands. 

397 Persist in your efforts. Your own will come to you. 
Hold to the thought of winning. 

395 If you want food for speculation, ransack botany and find 
$&Ow a new food for the belly of man. 

212 



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FACE THE LIGHT 



393 If your present work suits your temperament it's right, 
if not hunt one that is. 

J 

391 All unnecessary delays are dangerous. Strike while the 

iron is hot, if you are cool. 

389 Popularity? too much of it's a curse; make a few en- 
emies doing right. 

387 Here's the old world and its atoms sound as a nut, and 
courts all shreds and patches. 

385 On points of law by the judges, Yes — But if by jury 
God Himself cannot foretell results. 

^OO 383 No ! You are wishing for anchorage when you should 
be on the open sea. 

Qj 381 Yes — but only to find that it was wanted only because it 
was hard to get. 

OO^ 379 Will is the only thing that can resist fate; brace up the 
will and win. 

AAA 404 In the degree in which you are preferably pessimistic 
your habits control you. 

OAA ^^ Climbing a rough road happily in sight of destination — 
singing or trying to. 

aa||, 400 Yes — but remember that skilful nursing accomplishes 
more than many doctors. 

398 Be wise with speed ; a fool at forty is a fool indeed ; 
Get a new set of teeth. 

396 With ease and alternate labor, useful life, progressive vir- 
tue, a strong jaw and a will to use it. 

213 




rh W<£& ^^ ©t^ %? K^ 



. 448 Your ticket for Elysium is not transferable, good for 
this trip only, time limit not specified. 

I 446 The air is full of ruling instincts ; follow your own or 
another will take possession and rule you. 

4 

444 You are not in the right frame of mind; quit worrying, 
make yourself serene. 

414 Wisdom is the principal thing; in a multitude of counsel 
there is wisdom; in action more. 

412 That when no wood is there the fire goes out, so when 
there is no tale bearer the strife ceases. 

.r\ 410 A boy — yet another certain truth of nature's lying hid 
and expectant for your intellect to divine. 

p.., 408 It is better to dwell in a corner of the housetop, than with 
a brawling woman in a wide house. 

^ 406 Do not demand a description of the country towards 
which you sail ; it's worth seeing for yourself. 

>~v 431 Concentration and enthusiasm is the secret of all success, 

w in politics, business or love. 

,-= 429 Though he promises to his loss, he makes his promise 
good ; a providence to the weaker sort. 

gs*f~\ 427 A man hath joy by the answer of her mouth; and a word 
spoken in due season how good is it. 

425 But optics sharp it needs, I ween, to see what is not 
to be seen. 

,—- ^ 423 The difficulties are not as serious as you think them — Be 
^w frugal and you will win. 

214 




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FACE THE LIGHT 



OOO ^^ ^ ^ ou have gi yen as much thought to character as you 
have to money, you are rich enough "already yet." 

)||| 419 Smash ahead on the instinct; "a man never rises so high 
as when he knows not whither he goes." 

0O0 ^-^ ^° as common sense dictates — Think less of expediency — 
cultivate first thoughts; they mean insight. 

0HI0 415 It was said of the most popular man I ever knew — "A 
gentleman everywhere at all times." 

A AQ 413 No ! keep out, your character and your reputation would 
never recognize each other in a court of law. 

('^v-i 411 The courts will not uphold you unless you have done your 

stealing legally. 

;-• ■ 409 Yes i but remember chickens hatched in the spring come 

home in the fall to roost. 

OOt^ ^ "^ P art i a l failure here will score a deeper success than the 
one you are now seeking. 

432 However discouraging appearances are at this moment, 
the husks and the fatted calf are coming. 

430 The only doubt of overcoming your habit is your own 
doubt of yourself; brace up. 

AAA 428 Following an instinct beyond the domain of thought; make 
a note of it to compare with verbal answer. 

426 Yes — but remember God's pure, fresh air is life-giving 
and free; let the patient use it. 

424 Trust a good physician's diagnosis; not necessarily his 
medicine ; air and exercise are free. 

215 













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QAA 476 Leave off thinking of your thoughts, and feeling of your 
feelings; do some useful thing; you will improve. 

474 Happy the man who can say, Tomorrow do thy worst 
for I have lived today. 

AC . X; 472 "Trust your instincts to the end, though you can render 
no reason; it is vain to hurry it." 

A 470 If you have an evil thought in your heart, leave the 

balls at rest. 

""^O^ 440 Take counsel of wife or your next best friends; love 
will see the way more clearly. 

■'.;:•. 4 38 Happy is the man who only strays in his sleep— make a 

note of it. 

A 436 A baby girl with laughing eyes, is riding with the stork 

that flies. 



434 "The fairest fortune that can befall man is to be guided 
by his destiny to that which is truly his own." 

459 On Busyrane's gate: Be bold; On second gate, Be bold, 
be bold and evermore be bold ; On third, Be not too bold. 

457 You do not know the meaning of the simplest words 
until you love and aspire. 

455 Let his quiet reserve reassure you, for smooth runs the 
water where the brook is deep. 

453 A wrathful man stirreth up strife ; but he that is slow 
to anger appeaseth strife. 

451 Praising what is lost makes the remembrance dear — make 
the best of it — lest you forget. 

216 







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ii^^^^^f^wws^i FACE THE LIGHT 



449 When you have done well what was assigned you, you 
cannot hope too much or ask too much. 

AO A 447 Don't trust too much to luck in this matter ; it is not 
luck that makes good steel. 

j 

H) A 445 God hates a quitter, at the same time, don't stick merely 

to be ungodly stubborn. 

*|| £| 443 When you can pay every debt at maturity, fear not to 
undertake new obligations. 

441 Never waste a moment planning revenge; forget it, time 
is too precious for squabbles. 



>c : 



439 Go not to extremes — The extreme of the law is the ex- 
treme of injustice — sleep on it. 



^(~°)(~) 437 The more your adversary blusters, the weaker his case. 
Keep quiet, lay low for ducks. 

435 Well, you seem to be out of luck this time; pray God 
to help you. 

AAA 433 The surest way not to fail is to determine to succeed ; 
you have obstacles to overcome. 

458 Continual kindness will win in the end and great joy 
follow — reclamation earned. 

456 Do not hesitate about taking full command of yourself 
now ; it is a critical time for you. 

AAA 454 The absent one has a bad attack of grumps ; disappointed 
in not receiving letters from home. 

452 Trust a good physician and a good nurse, but be unre- 
mitting in your own efforts. 

217 



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'^■tfh^ ^^ ^^ e P ena ^y ^ or transgression of a natural law is not 
eternal ; the balance reached, the patient recovers. 

503 The worst that can befall thee measured right, is a sound 

*^ slumber and a long good night. 

-4 
^ 500 They that cannot have what they like, should like what 

they have. "Chew the rag" less and your food more. 



• 



• 



., 

o#o 



498 There's no smoke without a fire ; but the more smoke, 
the less fire there is. 

496 Your ELLU that forms the combinations demands you 
first make amends for an injury done. 

466 The man who succeeds is the one who is helped by a 
good woman — ask her. 

464 That the brain in sleep takes impressions as wool takes 
dye, more lasting than the fabric. 

462 A boy shall prove no love can be bound by oath or covenant 
against a higher love. 

460 Miserable beyond all description the unhappy pair who 
argue reasons of domestic details each day. 



^ a ,-~ .485 Yes, a good woman's love lifts above the gray level of 
"™ L ~- intellect to the realms of eternity. 

^ - 483 Snatch the hasty kiss from the side-long maid at first op- 
W wW portunity and watch results. 

481 Expectation fails most where it promises most, get mad 
*^™™ and show 'em. 

a/-na 479 You never shall, so help you truth and God; embrace 
"'■-" each other's love in banishment. 

218 




FACE THE LIGHT 



/-n/~\ /-\ 477 Newton said he made all his discoveries by always in- 
tending his mind — Do likewise. 



o< 



475 Yes ! in a way you do not now dream of — be happy — the 
Lord will answer the prayer of effort. 



a r^^ 473 You will gain a little money and lose sweetness, in pro- 
portion as you value the gain. 

471 There is no place for you in any business till you quit the 
squabbles of the past. 

a a /~n 469 Spontaneous action is always the best, to deliberate too 
much is to muddle guiding instincts. 

^(~*)(~*) 467 Never fear that others will misunderstand you — Be true to 
yourself; be kind — don't explain. 

, 465 No ! For a bad compromise is better than a good law suit, 
any day in the year. 



CO 



463 Yes ! For thrice armed is he who hath his quarrel just, 
especially if defendant. 



H^I&A '^ Modify your wish that its destined success may bring 
you no vain regrets on the morrow. 

(""")AA 486 The favorable termination of your undertaking is as- 
sured, but be patient, relax no effort. 

484 It is best sometimes that a malady runs its full course. 
It is so now — wait and hope. 

>|v^ 4fe 482 Yes ! but if you write down the date of every repulse 
of temptation you will soon have none to record. 

480 At this moment consulting a wise doctor for indigestion, 
who wisely says, "more work — three dollars, please." 

219 






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532 Killing his golden silence with the garrulous gabble and 
noise of empty speech. 

530 The case is doubtful. Confidence and care possibly may 
avail, — a fighting chance. 

528 So long as you do nothing useful, you prison yourself 
in the chalk circle of imbecility. 



A 526 In idle wishes fools supinely stay; be there a will, and 

wisdom finds a way. 

^O^ 524 Coming events cast their shadows before. The nature 
of the shadow is revealed by the light of ELLU. 

O^f^ 522 The adverse influence comes not from another person- 
ality, but from your own state of mind — Wait. 

Attl& ^^ Take the one that involves the least strain on self respect 
and be happy. 



490 The dead of midnight is the noon of perceptions beyond 
thought — write it down and watch. 

488 A wee little lady comes this way, its mother's comfort, 
joy and stay. 

513 Let the woman take her elder, more fickle by nature, his 
age helps her hold on him. 

511 Defer not till tomorrow to be wise ; tomorrow's sun to 
thee may never rise. 



509 Yes, ami desert plaees shall rejoice and blossom as the 
rose — if you irrigate properly. 



507 Man's attractions are proportioned to his destiny; confi- 
dence begets confidence. 



220 




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m I » 

te§feH 



FACE THE LIGHT 



^ - 505 A fellow feeling makes one wondrous kind, and kindness 

will open the golden door of reconciliation. 

. _ 503 ''Attempt, and never stand to doubt, nothing's so hard 
W <* ' but search will find it out." 



■0# 



501 Be content with small help and work all the harder, and 
success is sure. 



— m ^ k 499^ It's a pity that you have time to devote to money making; 

w ■ w a genius like yours should originate. 

...... . 497 Don't go shooting for snipe when bears are in sight — 

however, hit the trail of your inclination. 

A^.p. 495 Your first instinct was the right one. The crystals can 
^^^ only verify intuitions. 

A/ ~>* / ~. 493 You don't need to think of it at all; just do better work, 
IOO that's all. 

r 

- 491 If the honor of another is in your keeping, fight hard — 

v-'^'™ even to the death, forgetting self. 

^jflfc^ 489 Be scrupulously just regardless of whether you are to 
win or lose — and you cannot avoid victory. 

^ a a 487 Take heed before you act, is the wish worthy of 'you ? 
x w'~™ recast it. Try the preliminary question. 

512 If your plans are well considered, they will prosper. 
You are too prone to lawlessness, don't scatter. 

510 Yes ! already wayward unhappiness is growing irksome — 
right impulses are sprouting anew. 

508 Every time you defer decision against a bad habit you 
grow just so much the weaker to resist. 

221 







ill vj ill 



560 You are in great danger unless you overcome it this time. 
Habit fixed is a relentless master. 

558 In the company of young people, where laughter, music 
and joy gladden the heart of age. 

AAA 556 The patient will, in time, be a free spirit in a higher life, 
and help shape your ideality. 

554 Succeed in something. Success is the most life giving 
tonic known to the world. 

552 The best preparation for the future is to live now. Lear 
trained his daughter for what he got. 

550 It is good or ill, according as your ELLU partakes of the 
rosy "Red." Watch for and record results. 

548 There is no adverse influence or personality now present — 
go ahead. 

518 Read Ralph Waldo Emerson's essay on self-reliance. It 
will exercise your powers of insight. 

516 Here is the dictum of ELLU. The wider opens your 
mind's eye, the tighter sleep shuts 'tother. 

514 Still in the groove of indeterminate duality — ask this ques- 
tion a month hence. 

^fcO* 539 Love thyself last, God first, and that sweet neighbor as 
thyself — make the most of the paradox. 

gSfedSk ^37 To seek a substitute for Love is to set a candle alight at 
both ends up to the sun. 

^ a 535 Well, not exactly — yet — this is butterfly time for one 
^ ^ of you, crysalis for the other. 

222 




9)20 •"- vs,w * v - v >.*' 



FACE THE LIGHT 



OOO 



533 Never trust your business to one who is not in some 
respects better than yourself. 

531 Your if is the only peacemaker; much virtue in an if. 
If you meet half way. 

529 When you can cloy the edge of appetite by the imagination 
of a feast. 

527 Do not cross a bridge before you arrive at it. Your diffi- 
culties are about to vanish. 



O 



• 
OO 



••• 



525 Better take fair chances than tie up your talent in a nap- 
kin; keep your money earning. 



>/-% 523 Be willing to merge your identity in the good of the in- 
stitution you work for, or quit it. 

521 There are twenty ways of doing this; one way is a 
short cut; reason follows nineteen; instinct, the one. 

519 Be proud of what you do and think and say, and others 
will be proud of your acquaintance. 



517 It were imbecile to go to law for the pride of an opinion 
which may change over night. 

515 Fight for your rights? Oh, yes, but your only right is 
your right to be useful. 

540 First be sure in your own heart that the wish results in 
no injury to another. 

538 Do you really need this thing? Reflect, ponder well. 
You may thank God for failure. 

536 The better nature of the wayward one is slowly evolving to 
better things. 



223 



o 



588 This you call waywardness was a necessary sort. It has 
a wise purpose. The end will be betterment. 

586 The moment you perceive the first ill results from the 
habit, is the moment to quit. 

584 In danger from an enemy; but a good lawyer is giving 
needed warning at this moment. 

582 All earthly pleasures soon will cease, but joys unknown 
may then increase. 

580 The strength of your desire measures what you are ca- 
pable of accomplishing or attaining to. 

578 Practise Fletcherism religeously, with due consideration 
for the rights of others as to noise. 

576 It is the reflex effect of a dream you have forgotten. It 
was a warning. Record dreams that make an impression. 

574 Now is the hour propitious. Proceed confidently and 
give heed to your answer. 

544 Decide on the action that will cause someone else the 
least sorrow. That's wisdom. Get wisdom. 

542 That you possess an independent intelligence, keener than 
your waking one; study to use it. 

A .^,567 The kindness and truth of that same boy, his mother's 
^ WkJ constant source of joy. 

. 565 In loving companionship life shall pass in sweet content, 
L/" so long as mutual debts are paid. 

^563 Fly betimes, for only they conquer love that run away; 

w 'tis absence makes the heart grow fonder. 

224 



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H fe ^ phi 
11 111 

iip pi as 



FACE THE LIGHT 



4 

ooo 



••• 

••o 



561 Falling in love is a matter of intermittent propinquity, the 
cure is propinquity — hitch up your chairs. 

559 It is better to be deceived than to distrust, however this 
time your suspicions are groundless. 

557 Beware lest the excusing of a fault make the fault worse 
by the excuse. 

555^ You can always distil some good from apparent evil; if 
your house burns on a cold day, warm your hands by it. 

553 More than half your difficulties are imaginary. You ex- 
aggerate them. You will overcome them. 



aa/^ 551 Yes, if you want to pay dear for a very little wisdom, 
better buy only to hold. 

A^y-v 549 So you wish to get settled? Only so far as you are un- 
settled is there any hope for you. 

r\r-\^ 547 The day has come. Get right down to the work of a de- 
cision now, — you have deferred too long. 

A^a^^ 545 Think yourself a god in the chrysalis and act worthily 
of the conception. 

543 The hungry judges soon the sentence sign, and wretches 
hang, that jurymen may dine. 

541 Only when you are prepared and have covered every 
point before going to court. 

566 Desire is the most powerful force in nature. Use it only 
for worthy ends. 

564 One accustomed to hard work is equal to any achieve- 
ment resolved upon. 

225 



\ 





fs.^.^ 616 It will be well to modify your expectations in this matter 
for your success will be only moderately good. 

Mm$r 614 Yes— everything in its course, impulses to right action 
are slowly but surely evolving. 



• 



612 Be temperate in all things and you have nothing to fear ; 
pray God to help you. 

^610 Foolishly well; playing with fire; save up your oil of 
kindness for the blisters. 

608 The patient has a chance— confidence is what is needed— 
a quiet confident nurse will save where medicine fails. 

606 Instead of two bites with but a single chew, one bite with 
thirty's the thing for you. 

604 With a good constitution, have the will to methodize your 
life and live a hundred years. 

602 Good ! This is a reflex from invisible influences for hap- 
piness ; record dreams in the morning. 

600 If you concentrate your mind on the question first, the 
answer will come true, without fail. 

570 Fear, hate and prejudice deprive a person of power 
to arrive at correct conclusions — dispel them. 

^^ j 568 That thou shouldst thyself from flattering self-conceit 
defend ; he who is most positive is most often wrong. 

593 The small boy will be monarch of all he surveys in this 
happy home, unbereft of a mother. 

591 If constant as the northern star and kind as the gentle 
&\J9 rain to one another. 

226 



••O 






^ @ 



•9 



•9 



^im^M FACE THE LIGHT 

589 Dare do all that may become a man; who dares do more, 
is none, but love is blind. 

587 Some cupids kill with arrows, some with traps; this time 
with fraps and scraps and little mishaps. 

585 If he seems untrue; it will be because his idea of your 
best interests differs from your own. 

583 A word fitly spoken is like apples of gold in pictures of 
silver — (thirteen words, very lucky answer). 

581 It were as easy a hap to pluck bright honor from the 
pale faced moon as find this lost. 

579 Overcome your fear of trouble and the cause will vanish — 
you will succeed. 

577 Little and often fills the purse, more certainly than long 
chances. — Selah. 

575 A change would do you no good unless the place seeks 
you ; make it. 

573 The present is alone yours — don't shirk — contemplate 
nothing but action. 

571 One way is mind your own business thereby allowing 
others to mind theirs. 

569 Though you think yourself locked up in steel, you are 
naked if injustice corrupts your conscience. 

594 The issue is doubtful in the degree in which you are 
unprepared. 

592 Nothing in the world can hold out against your persistent 
desire — Never let it injure another. 

227 







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/-n aa 644 The heart is deceitful above all things and desperately 
wicked — Go slow. 

642 You will succeed beyond your expectations and pride 
goes before a fall ; be warned. 

640 Get the wayward one interested to produce his best — 
be generous with praise and help. 

638 Do not try to balloon ELLU above practical life, nor 
brown it in sensual excess — Cultivate faculties. 

636 Writing you a letter which you will be glad to receive ; 
see that you answer promptly. 



O© 



oo< 



z~s £± /--•>, 634 Health will come with the slow sure progress of the 
gladsome Spring — and incessant chewing. 

^ 632 Whatever you do, don't worry — work your jaw not in 

bewailing but in chewing more. 



O 



630 An active interest in human affairs is the best aid to 
long life — "Those live longest who live most." 



628 You can. ELLU rules next to soul. Its kingdom is more 
v-^wCJ fair and fertile than that of reason. 

626 There is no time like the present. Improve it, the balls 
WwO are now responsive. 

596 Resolve them into separate questions and trust the crys- 

^^O tals ; they never fail. 

621 Cowards die many times before their death. Fear noth- 
Q^® ing, but record the circumstance. 

619 Her happy smile and gentle ways, will make her loved 
4^0w through all her days. 

228 




Hip ^ ppii 
m I i£^«§M« if p 



FACE THE LIGHT 



OOO ^"^ They in their earthly Canaan placed, long time shall dwell 
and prosper. 






615 Decide now — for when a lady's in the case you know, all 
other things give place. 



)0^ 613 The truth is lying hid in the other's heart with a glad 
expectancy of the finding. 

611 The person will be true to you to his cost. See that you 
reciprocate becomingly. 

^^O 609 Out of the nettle danger you will pluck the flower — recon- 
ciliation — by a rescue. 

^OO 607 Not without going to law, but law says, "take you the 
shells, we lawyers take the oysters." 

^OO 605 A glorious success is destined for you. Try to attain 
it without help ; be heroic. 

OOw 603 To succeed offset against the spasms of energy born of 
genius, the stern continuity of drill. 

AAA 601 Tell no tales about your fellow workers. Quit that and 
do your own work well where you are. 

AAA 599 You know nothing of the future, except in sleep; now 
is the time for action. 

AAg, 597 Don't be too intent on your character. Forget it — be 
natural and kind. 

595 Possession is nine points of the law, but par is a thou- 
sand points, hard to win. 

620 If your character is better than your case, you will re- 
joice at loss and think it success. 

229 









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: 



672 If prevarication will win, lose the case and rejoice in the 
rescue of respect. 

670 Beware lest the undreamed powers of your appetency is 
your own undoing — Go slow. 

668 Do not boast when the success ordained for you arrives ; 
knock on wood and keep silent. 

666 This is the number of the beast and the man; sensualities 
will fag and ideality will win. 

664 Cultivate your powers of grouping abstractions and bad 
habits will lose their charm for you. 

662 Taking an involuntary swimming lesson which will lead 
to a revelation if you cross-question. 

660 The present illness surely does not mean that earthly 
joys by him'll no more be seen. 

658 Cheerfulness and happiness directly affect digestion. 
Good digestion aids all the vital organs — Smile. 

656 In so far as you neglect to use moderately any faculty 
so much of you is already dying. 

654 Cultivate your powers of abstraction. So shall morning 
wake you to delight. 

652 Point your finger at arm's length. If it trembles drink 
a glass of water, then proceed. 

622 Decide quickly on the one that first forms in your morning 
thought. 

647 Joyful news will come to you on the morrow. Fail not to 
record the fact. 

230 



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OOO *^ First a daughter then a son, and the world is well begun ; 
keep it up. 

AAA 643 Sure, because the love of the sexes is initial and symbolizes 
the divine in nature. 

^OG ^* ^ e P r i mrose P atn °f dalliance is not so wholesome as 
the broad highway of marriage. 

AdfeA 639 The sad old moon at lovers' duplicity winks, so some- 
where around's another dear charmer methinks. 

AA/"-s 637 This friend will endure much to remain loyal to your 
interests ; trust him. 

^C")C 635 If the rascal has not given me medicine to make me love 
him, I'll be hanged. 

•;'.;, ~ \ 633 All things lost are hunted with more zest than possession 
gives — so enjoy the hunt. 

•:~ \{ ; 'V 631 Destiny is kind to the hopeful in the end, hope on, hope 
ever, but don't quit work. 

...:■■ a 629 Little skiffs must keep near shore, bigger boats may ven- 
ture more. 

,/^,,A,A 627 Don't spoil your chance for a big promotion by seeking 
a small one ; forget yourself in your work. 

AA|j. 625 Do nothing rashly; take one night's sleep upon it, then 
decide on the morning's first impulse. 

623 The receipt is kindness, and then more kindness — even 
under injuries, and never tell of it. 

648 Never go to law for mere vindication ; your friends don't 
require it; no matter for others. 

231 



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O^^ 700 To go to law for revenge is to wilfully walk into fire; 
don't save the oil of kindness for blisters. 

698 The loss of this case will be a blessing in disguise; en- 
tertain the angel well. 

^QA 696 It were much better if your wish were to create rather 
than to own. 

O^^ 694 You will be envied and admired for its bold daring and 
brilliant success. 

OO^ 692 Anything that will arouse the self pride of the wayward, 
will help. 

O^T^ 690 Get acquainted with your own ELLU; then live up to 
your conception of its approval. 

<:,■••; 688 Counting a pile of money just received — The happy con- 

summation of your good advice. 

^^C") 686 The patient needs a long rest to recover former vigorous 
health — change of scene will help. 



684 Never look on the dark side. Cheerfulness and deter- 
mination will accomplish much. 



s~\ 682 No man of woman born, coward or brave, but can influ- 
ence his destiny, by proper chewing. 



(~\ 680 Analyze your feelings. You will probably find some re- 
gret present to explain them. 



678 There is an adverse perturbation. Wait a few minutes 
and it will disperse. 

675 Truth is severe though by fairy fingers dressed — either is 
equally unfortunate. 

232 






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FACE THE LIGHT 



OOO *^ Quite the reverse of what you imagine. Record its main 
features, watch and compare. 

AQA 671 A tiny maiden will have a long reign in the proud domin- 
ion of a home unbroken. 

AQA 669 There are six requisites in every happy marriage. The 
first is faith, and the remaining five are confidence. 

A M.) 667 A good wife opens the gates of your being to the celestial 
fire that irradiates all things. 

665 When you're in love all things show it; you thought so 
once, but now you know it. 

^OO ®^ ^ e fri en ds thou hast and their adoption tried, grapple 
them to thy soul with hooks of steel. 

^OO *^ Every quarrel which begins in nothing and comes to a 
struggle for supremacy is endless. Forget it. 

OO^ 659 News of the missing will come as cold waters to a thirsty 
soul — possess your soul in patience. 

657 Put a little more enthusiasm into the measure of your 
expectations. 

655 It is better to venture and lose than never to venture at 
all; be a good loser. 

653 If your pursuit is pleasure, you will never catch up — put 
more enthusiasm into your work. 

651 A habit of indecision weakens intuitive judgment; trust 
your instincts and act. 

649 Let that which you learn in the house of your friend, 
be as though it were not. 

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,f*\A^ 728 Forget little injuries as though you knew them not as 
^™ such — great wisdom in forgetting. 

^ 726 Those who live in glass houses should not throw stones, 
your case is fragile. 

AiOidSfe ^^ "^ y° ur cause is n °t just, winning it is losing more than 
^ you gain. 

722 Your wishing alone is vain. Know your desire right 
first, then work for it. 

720 Concentrate your determination. Will to succeed and 
success is yours — Don't be a floater. 

718 Let it run its course. The prodigal will return and be 
happy — Do not relax your mental influence. 

I 716 Do not allow yourself to be idle and bad habits will die 
of their own accord. 

714 Just crawling out from under an overturned auto. No- 
body hurt as much as scared and soiled. 

712 He's most desperate ill, sir; I do not think these ten 
months will recover him. 

v 710 Follow the laws of health; don't let a single one of your 
faculties wither for want of use. 

708 Live in the present; forget the past; don't worry about 
the future ; cultivate the company of the young. 



#• 



706 Feelings are often a foresight of results. Trust them — 
Remember and compare. 

704 Avoid confusion of influence by fixing your mind on the 
particular question you desire to ask. 

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FACE THE LIGHT 



/\/-\p, 701 Take that alternative in which you can be enthusiastic. 



Enthusiasm wins most of life's battles 

o 



699 That it's possible to know by the study of sleep, the fine 
demarcations between freedom and fate. 



• OA ®^ ^ e motner w iU teach this boy self-control, and thereby 
make him a great man. 

4fc-:-' A ^^ Love they say is blind and destiny deaf, wherefore dis- 
parity of ages seems to be a question of feelings. 

:-,,'- 693 Take the one that sits beside thee! Take the goods the 
gods provide thee. 

^O'^'' ®^ Down on your knees and thank God for the great love 
that is given thee. 

- - •- 689 While it costs that one nothing, that one will be true 
to your interests; and not much longer. 

(~*)(~°)£k 687 If reasons are as plenty as blackberries, give no man a 
reason on compulsion. 

685 The missing and the mystery goes up in smoke, warm your 
hands ere the embers die. 

r ";AA 683 Relax not in your efforts to earn it; a little needed help 
will come in good time. 

AAg 681 Why — no — you will not be lucky, but it will help general 
circulation a little. 

aaa 679 "Blessed is the man who has found his work," and sticks 
to it joyously, early and late. 

677 You have less control over your judgments than you 
imagine; cultivate spontaneity. 

235 



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O^l^ ^ ^° something — Your action will solve the doubt theory 
cannot solve, so the Fra says. 

A 25 Let pride and joy in doing your work well, be your re 

ligion ; deeds speak louder than words. 

^QA 23 Even the Bible says it is better to be defrauded than go 
to law. 

QAA 21 Think more of vindication than of revenge and you will 
win ; more preparation is necessary. 

19 If you think the sweet spirits ELLU would approve, 
your wish is sure of attainment. 

17 Ponder well and long whether success in this would be" 
well for you ; trust luck less. 

15 Ask yourself if you are in any way at fault. If not 
cease all worry; time will right the wrong. 

13 Get congenial work and work till you are tired out. The 
joy of earned rest kills bad habits. 



11 Happy as a lark, working in the new position your in- 
fluence led him to. 

A0Q 9 What'er betides by destiny 'tis done ; and better bear 

like men than vainly seek to shun. 

7 Be industrious but do not work beyond your strength, 
neither rust out, nor wear out. 

5 Don't lie abed. Get up and make yourself useful, and 
forget yourself and ills in making others happy. 

AAA 3 Most surely you can improve the art; get acquainted 

with ELLU and you will know. 

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— . -. / ^. 1 Powerful vibrations are coming your way peculiarly aus- 
v-'WVw/ picious to you — Trust the answer. 

^^-v ^ 727 Never try to do that which at best you could only do 
badly — like a dog walking on his hind legs. 

A/-\ a 725 You are to learn something good — While your senses slept 
~ v> -''™ your ELLU was shaping destiny. 

723 Let the mother beware of that old wickedness of re- 
pressing a child's individuality, strong in this little maiden. 

721 Money and social position are desirable but reciprocal for- 
bearings will make this marriage happy. 

719 Yes — for it's forlorn looking into happiness only through 
other people's eyes, besides "Barkis is willin." 

717 The kind that would be mated by the lion must be ready 
to die for love ; don't be out-classed. 

715 Among the very first to desert you in failure and stress 
is the too protesting friend. 

713 Feed well and ancient grudge and small habits well pur- 
sued betimes may reach the dignity of crimes. 

711 Yes, when the bubble from the fountain reaches the 
river and the foam from the river reaches the sea. 

709 Always enthusiasm from the flames and generosities of 
the heart, accomplishes the heart's desires. 

707 As a good thing is made better by passing it along, so 
it is with the nimble sixpence. 

705 When you find that work which when well done fills 
your heart with spontaneous song — stick. 

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OA A 28 Unless you are certain of better results, stick to what you 
have, but consult personal aptitude. 

AAA 53 Lay sentiment aside and be right at all costs. Then de- 
cide quickly, heeding instinct. 

A/" 5 $& 51 Concentration and enthusiasm — the secret of all success, 
in politics, business or love. 

49 Debate thy cause with thy neighbor himself, and discover 
not a secret to another. 

47 You will win, but the game is not worth the candle, so you 
lose after all. 

45 Far beyond your expectations your wish will be grati- 
fied — but tinged with regrets. 

,jfc 43 Do you deserve success in this of which you ask? Failure 

seems to threaten. 



41 If it is from any fault of yours, to make amends imme- 
diately, go more than half way. 

39 You will fail unless you find out what it is you can do 
well and do it better each time the habit threatens. 

37 Using bad words — Pounded his thumb driving a nail — 
to hang your picture. 

35 The patient will recover by unremitting care only, not 
by medicine or empty wishing. 

33 A kindly interest in others will put your mind and there- 
fore your body in a more healthful state. 

31 Don't think about yourself, what you like and don't 
like, keep with the young — forget yourself but not to chew. 

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29 Good fortune ; yes, temperate exercise of lower instincts, 
within legitimate channels, helps the higher unfold. 

54 Do not hesitate, your own mentality is ascendant; the 
moment is auspicious. 

24 The one that rouses the strongest desire wins; all things 
come through desire. 

22 That for a new enthusiasm in life, subdue your sempiter- 
nal waking memory of ills; forget them. 

20 Do you think you can control your own thoughts? much 
less then the noise of this strapping boy. 

18 When your constitution craves a mate, and you are good 
in forgetting, there's happiness in marriage. 

16 What's sweeter than the two lids of your sweetheart's 
eyes? Why the four lids of course, of wife and baby. 

14 This was settled ages before you were born. Nature's cun- 
ning hand fashioned her charms for you. 

12 You can be certain of help when it's most needed; but 
it's not most needed always as you think. 

10 Concessions and reconciliations! Lord how long must 
these everlasting squabbles of the past deter progress? 

8 Have you forgotten how the poet's ancient timepiece an- 
swered this question ? Forever - never. Never - forever. 

6 Cheer up! Cheer up! Look at Billikens and smile; the 
worst is yet to come. 

4 You lack undulance and spontaneity. Sleep more and de- 
cide this yourself in the morning. 



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56 If you are a hypochondriac, never try any game of chance. 
Fortune frowns on cultivated bile. 

81 Congenial work which gives joy in the product is better 
than little work and big pay. 

79 Be fearlessly just now, but not hard fisted in this decision 
— yield something to decency. 

77 Don't think it alone but do unto others as you would that 
they should do to you. 

75 Prepare all your papers beforehand. When you are sure 
of winning, throw them all in the fire. 

73 You will not win — You are not prepared — Win your case 
before you go into court, by preparation. 

71 The longing is vain. Change it in respect to its end 
and it will be otherwise. 

69 You must do more than command success — you must de- 
serve it. Then come it surely will. 

67 Want of congenial work is often a cause of waywardness 
— change the environment. 

65 Asking this question shows that you need an introduction 
to yourself. Study your instincts. Find ELLU. 

63 Ask him to explain how he came to be in another man's 
melon patch, a very funny tale. 

61 A merry heart maketh a glad patient, but by a sorrowful 
countenance the spirit is broken. 



^ 59 If you strongly desire improved health, you will have 
'LJ™ it — "where there's a will, there's a way." 



240 




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FACE THE LIGHT 



57 Remember this, old age cannot creep on the human mind; 
every moment in nature is new. Ergo use your mind. 

55 Your instinctive feelings are not there for nothing. Re- 
cord them to compare with subsequent events. 



AAA 80 Resist the influences of doubt; "to the persevering mortal 
the blessed immortals are swift." 

50 Ask your better half — ELLU "will solve the doubt your 
reason cannot fathom." 

A ^f) •{ 48 Smash ahead on instinct ; "a man never rises so high 
as when he knows not whither he is going." 

^OO ^ ^ e P re P are d for a surprise and give the mother unremit- 
ting care and nursing. 



KDO 



44 Truth is the basis of confidence ; mutual confidence is the 
only sure basis for a happy marriage. 



f\Q A 42 Love sought is good, but given unsought is better ; but 
if you don't know the difference — marry anyway. 



••• 



40 If it's a woman, she's therefore to be won; if a man, 
why then it's a matter of management. 

38 Look in my face, and say if there is aught I have not 
dared, I would not dare for thee. 

36 "What! wouldst thou have a mule kick thee twice?" 
Thus the crystals reluctantly repeat. 

34 Have courage, you will find the lost and solve the mys- 
tery — in sleep. Forget not the whispered charm. 

32 Cheer up — man is born unto trouble as the sparks fly 
upward, trouble's a great developer. 

241 




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/<=sa^ 84 Your difficulties are your greatest blessings, if you over- 
^^™ come them, so then persist. 

82 The goddess of fortune favors the merry heart — but don't 
force it, cultivate spontaneity. 

107 That employment into which you can put your whole 
heart is better than riches. 

105 Tomorrow never comes — so in this particular case 'twere 
well to defer action till tomorrow. 

103 Cultivate the art of being a good listener. It is better 
than talking and costs more effort at self-control. 



O— 
OO© 



101 The greater your provocation, the greater the victory 
by avoiding law suits, but never shirk duty. 



99 Your honor will be sustained with substantial results, be 
just and fear not. 

97 Your desire is a powerful magnet that draws all things 
to itself — switch on the current with care. 

95 Do not so strenuously seek what you do not need, and 
would toss aside if gained. 

93 Yes — You will receive a letter soon, announcing reform 
Ww^ and a great desire to return. 



••• 

••: 

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91 The consciousness of a vicious habit is half the victory. 
Follow conscience — a bully guide. 



89 Sneezing, the result of a cold from imprudent exposure— 
QJww when 'tother dear charmer was away. 

87 The night will not be long coming when he will sleep, 
9\JW and never wake again on earth. 

242 




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85 The less you think about your ill health, the better for 
your health; get a new set of false teeth. 

83 You will be about the same kind of a man tomorrow that 
you are today; make the best of today. 

108 Contrary to common belief, man has more instincts than 
animals, not less. They are guides to right action. 

106 Wait till the clock strikes or some musical sound vibrates 
in your ear; harmony's the thing. 

76 The crystals will solve this doubt in their answer to 
another question — select it thoughtfully. 



lOO ^ That your memory needs improving by remembering your 
dreams, and comparing events. 

72 Of the three hearts now beating in sweetest unison, two 
of them are boys. 

(~°)(~)A ^ ^- e ^ ar - ' 1S s ^ ow *° wra th i s 0± " great understanding — es- 
pecially in wedlock. 



••• 

O 



68 Ask HER — Be as valiant as the flea that dares eat his 
breakfast on the lips of a lion. 

66 You know nothing of the deepest glory of life until 
you realize the fact of the love you have won. 

64 He that never kept a friend need blame only himself — 
change your habits or this one too, will quit. 

62 For her the spouse prepares the bridal ring, for her white 
virgins hymeneals sing. 

60 Yea — though the breath of disappointment should chill 
the heart, speedily gloweth it again, warmed by hope. 

243 



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112 Write down all the circumstances connected with the 
loss. Search with this to help you. 

110 I have been young and now am old, yet have I not seen 
the righteous forsaken. 

^(~\A 135 Sadness and despondency drive luck away. But trust not 
too much to luck. 

O^ jA 133 Find your aptitude and stick to that ; environment counts, 
keep it in the reckoning. 

r^r^fa 131 Defer nothing that you can settle satisfactorily now, but 
go further into the facts. 

f^j^O 129 You will be great and popular only as you practice the 
sublime truths of simple honesty and kindness. 

127 The law is for vice. Avoid it as you would a wild hyena 
with a fire brand tied to his tail. 

a^/-s 125 Any victory at law is full enough of shame, in this case 
^^^ disgust with yourself as well. 

123 In the degree of the sincerity of the wish and improved 
\J9\J opportunity will fulfillment come. 

121 Yes — if you persist and work honestly for it, success 
\J cannot evade enthusiasm. 

119 Congenial work and time will do more than anything else 
\J) to work this reform. 

117 The moment the inclination to the habit comes, that mo- 
O©© ment find work to do, pound the air, get busy. 

115 Sailing on rough water and very seasick, sadly careless 
9U9 of personal appearance. 

244 




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FACE THE LIGHT 



113 After life's fitful fever he sleeps well; be sure he sees 
a smiling face on waking. 

Ill A merry heart doeth good like a medicine, but a broken 
spirit drieth the bones. 

109 Most great athletes die young. Cultivate a temperate 
use of all faculties. All vice continued grows mental with age. 

134 Good if you are brave enough to stand by your convictions 
of right, against all odds. 



Afl&O "^ ^ e on ^ present disturbance is want of confidence in 
your own competence and intelligence. 

102 That which counts the most for humanity is your surest 
success in this dilemma. 

AAA 100 An independent intelligence seeking conscious recognition 
with an important message for you — stupid. 

AAA 98 Yes, a little danger — but good nursing will save both 
daughter and mother for future companionship. 

£k£feA 96 In proportion as the woman's love arouses the divine 
emotions of the first day. 



O 



••• 



94 Marry not without means to pay the milliner, for so 
shouldst thou tempt providence and get a squall on Easter. 

92 Yes — with such a smile as though the earth were newly 
made, and you two owned it all. 

90 No — Confidence in an unfaithful man in time of trouble 
is like a broken tooth and a foot out of joint. 

88 Soft eyes looked love to eyes which spake again, and all 
went merry as a marriage bell. 

245 



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(~N^|^ 140 Men must be taught not as if ignorant but unknown things 
proposed as things forgot. 

138 'Tis hard to reconcile such welcome and unwelcome things 
at once. The missing will be found, the mystery unsolved. 

AAA 136 Go to the ant thou sluggard, consider her ways and be 
wise, that is feel around. 

QgA 161 Faith in ELLU will help the matter. Try one night's 
good sleep before deciding. 

r\r\^ 159 If your work cannot elicit the best that's in you, try a 
change; find your natural bent. 



•#0 

o#o 



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157 Do not let a good opportunity slip away by dilatory meth- 
ods — master the subject now, decide quickly. 

155 Be more careful of what you say than of what you do, 
and be more kindly to all. 

153 Go ask the man who has just lost a good case, and good 
sleep and good money. 

151 Your victory is the discomfort and shame of another. 
Is it worth while? Consider much. 

149 In what degree is the wish consciously unworthy ? In that 
degree will its fulfillment be your failure. 

147 Yes — But remember, success at the cost of any dishonest 
act sets the law of compensation in motion. 

145 Reclaim the wayward one from present influences ; trans- 
planted weeds oft make fine flowers. 

143 Look out how and what you eat. Vicious living strength- 
ens vicious habits. Fletcherize ! Chew. 
246 



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OOO •^ Trying very hard to be a cheerful loser in the game he 
is playing. 

AAA 139 Cheerfulness in the presence of the patient — your faith 
will strengthen his faith and hasten his recovery. 

AO0 -^ J°y an( ^ Temperance and Repose, slam the door on the 
doctor's nose ; hold up your diaphragm. 

162 Yes, if you avoid the poison of hate, the toxin of anger 
and worry that stings to death. 

&GC*) 160 The passion of love shall give more self knowledge in a 
night and a day, than ages of philosophy. 

A^OO 158 Banish suspicion which is altogether too common to your 
nature, then go ahead. 

A^OO 128 Mind is not as merchandise which decreaseth in the us- 
ing. Think it all out again. You lack decision. 

OO® 126 They would many things of strange consequence re- 
veal, if you would remember and compare. 

aaa 124 The time of the singing of birds is come, and the voice 
of destiny will be heard through a son. 

/~*\aa 122 In the proportion that mutual confidence and intimate 
comraderie are cultivated. 

120 Marry, say Past and Future (spirits of dead ancestors — 
babies pleading to be born — hand in hand). 

118 'Tis said love is never mutual; one loves, the other con- 
sents to be loved. 

116 Yes — Yet, verily is the man a marvel whom truth can 
write a friend indeed. 

247 



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AAA 168 Let him feel that his pursuits have as deep an interest 
to you as your own, mutuality will thrive. 

166 Give the garment of praise for the spirit of heaviness ; a 
deed of kindness in silence. 

164 Yes — Enjoy the relief of good news. You will find the 
lost and the mystery be solved. 

' ^ -^ Hope deferred maketh the heart sick. Don't expect it; 

work the harder with new resolutions. 

C)C)Q 187 Consult ELLU; (the transmitted virtues of your an- 
cestors), if favorable, go in deep or not at all. 

(~°)^f~) 185 Stick to what you are sure of, until you can lay better 
hold on a sure improvement. 

183 Deliberation is a good thing but don't wear it threadbare — 
decision is a better. 

AA^j 181 Be sincere and true in heart, generous, unselfish and just 
always in all things. 



o#o 
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••o 
o— 



179 What go to law of your own free will and accord? 
Never ! That is hardly ever. 

177 Win! but for what? Pride of opinion and loss of man- 
hood, and a little vile money? 

175 Would your heart covet the desire if written out for your 
best friend's eye? then change it. 

173 It will be hard to estimate the far reaching effects of 
the great success awaiting you. 

171 The trouble has come from bad companions ; the wayward 
one is all right at heart — encourage. 

248 




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FACE THE LIGHT 



(~)(~)(~} 169 Find out what gives you the most lasting pleasure — cul- 
tivate that with all your ability. 

^/~na 167 Having a picture taken to send to you, ELLU is in the 
camera's way — look for it. 

AC") A 165 This one cannot understand why some are taken, while 
others remain who would be glad to go. 

163 By deep breathing in the open air, by excessive chewing 
of food, and determination to improve. 

AdfcO 188 Care to our coffin adds a nail no doubt, and every grin 
so merry, draws one out. 

^OO -^ ^ es ' ky comparing events with premonitions and by keep- 
ing a written record of noticeable dreams. 

A(~)0 184 Make a strong effort to overcome present adverse in- 
fluences by holding your mind on the question. 

OO^ 154 One self-approving hour, whole years outweigh of stupid 
stares and loud applause. 



O 



152 Past and Future forging in sleep, the ring of destiny which 
no man can step out of but may bend. 

150 As cold waters to a thirsty soul, so is good news from a 
far country — a boy. 

148 By mutual deference each to the other's opinion continued 
beyond the honeymoon. 

146 A little red pepper is good for the constitution; so is 
conjugal love in proportion. 

144 Take heed that what charms you most is a reality and 
springeth not from your own imagination. 

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196 Absence strengtheneth friendship when the last recollec- 
tions were kindly. 

194 There be few who deserve to have thy confidence. This 
one is of them. 



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. 192 The highest wisdom often consists in mere passivity — 

patient waiting, no loss. 

190 When the skies fall and the tides fail, the lost will come 
within thy pale. 

215 Show yourself friendly if you need the help of a friend — 
remember the virtues of molasses vs. vinegar. 

C\^f*\ 213 Stick to your regular business and leave gambling to 
others, unless you are a cheerful loser. 

211 Beware of rainbow chasing. Consider mainly the natural 
bent in which you are proficient. 

209 Cultivate a habit of decision by prompt action, and re- 
tentive memory to compare results. 

207 Realize that you are a god in the crysalis, but don't play 
to the gallery of your own conceit. 

205 Only in defence ; never be the plaintiff in a case if avoid- 
able — faultless preparation wins. 

203 You will certainly lose at last more than you gain, so 
stick to your last. 

201 'Tis the same to him who weareth a shoe as if the whole 
earth were covered with leather. 

199 You are too timid ; be bold and strong ; work for it, con- 
quer your own doubt or you will fail. 

250 



o#o 



O 



wgmmzg^^mywg^iig^ FACE THE LIGHT 

197 The charms of old influences are being bridged by your 
love — Persevere ! 



»0< 



••o 



195 If you have got to the point of recognizing it as bad, 
and do it again, make your will. 

193 There's a musical instrument and singing and playing in 
company; and a deep disquiet that longs for silence. 

191 The ticket for Elysium is first-class, but is good to the 
end of this trip only. 

216 Fresh air is free, use it. There's no monopoly on ozone; 
you couldn't live four minutes without air. 



k/^N/^N 214 Don't drift, but do things, remembering to be kind. A long 
and happy life will be yours. 



OO 



212 Your fear is an inheritance protective in nature; don't 
let it cramp your higher life — study it. 



r^r*)^ 210 The balls are alive with joy for the pure in heart. To 
them their extreme sensitiveness is especially responsive. 

180 Let all impediments in your way be as added motives 
to that action wherein you excel. 

C~)^A 178 It means that you must profit by your fate; adversity is 
the prosperity of the great. 

176 How beautiful are the feet of those who bring glad tid- 
ings — yet he will wear nines in time. 

174 As nothing can be hidden from love's perceptions, to be 
happy both must be open, true and frank. 

172 Marry at once, be true and be glad. "He that winna when 
he may, shanna when he wad." 

251 






€>•• 



©•• 



••( 



o#o 



••o 
o< 






« a SR \ / 

m I ??« V H f< P 

m % mlmmmmm § 1 






224 There is no profit where there is no pleasure. Let natural 
inclination be your guide. 

222 The thread of your two lives are entwined in one; unseen 
influences weaving a beautiful pattern. 

y-- ): 220 I tell you but the simple truth, you may trust this guile- 

less youth. 



218 Behold when the one is threatened with harm, the other 
uplifts a protecting arm. 

243 Not yet ; be contented to leave the search to others whose 
wits are less perturbed. 

241 By strong enthusiasm, man makes estates as fast as the 
sun breeds clouds. 

239 Yes, far beyond your expectations, but the main trick is 
to hold your gains. 

237 A bird in the hand is worth two in the bush, but a rolling 
stone gathers polish. 

235 Never put off till tomorrow, what you can do today, for 
tomorrow never comes, 

233 You can be a saint now, without dying; be on time and 
keep your word, pay as you go. 

231 If you are the defendant, fight to win ; go slow if you 
are to start the fight. 

229 The Fra says success is sometimes a subtle contrivance 
for bringing about a man's defeat. 

227 Great will be the joy following the destined fulfillment 
of your wish. 

252 



mwMSMSMmm 



4 % '4m^m^m^m j 4m^m % dak 




mm \ t m%m 

i ! p V #$ I w 

1 1 p m I gn 

i I mmmmmm % m 



FACE THE LIGHT 



fV>r"} 225 Your blood needs the tonic your glorious success will 
bring it — work with enthusiasm. 



><}• 



223 Show your faith in the better nature of the wayward one. 
This will rouse self pride. 



A;" A 221 Take care! the will is already weakened, else would there 
be no propounding this question. 

219 Finding to his cost that all's not gold that glitters, either 
in the ore or in the mind's eye. 

^•O 217 F° r unto hi m health shall be given, if he desires it in his 
very soul. 

A (")("") ^42 Breathe deeply, drink deeply — of soft water, chew persist- 
ently and eat less. 

^r^r*) 240 The whole secret of sweet old age attained is good nature. 
There is absolutely no substitute for it. 

(~)C"')A 238 Too much science and art discourages old instincts that 
are sure and leaves confusion; study to be natural. 

236 The sentiency of the balls is responsive to a present dis- 
turbing influence — wait awhile. 

O^^ 206 Consult your instinct — after sleep — as to natural aptitudes 
and inclinations. 

204 It means you better read less quickly, think more slowly, 
and scatter less. 

202 Get the basket and all the sweet trappings for a fond 
mother to nurse a girl. 

200 If they are not too much in each other's company, in 
judicious absence the heart grows fonder. 

253 



\ 




ill W mwm 

mm ™ ill 

ra I ^^h | ft 



/-saa 252 If thou wilt be loved, render implicit confidence — with 
these conditions, yes. 

m^m 250 Don't marry merely the difference to see, twixt tweedle- 
de-dum and tweedle-de-dee. 

Ar,^ 248 Brace up, persevere, and don't get too sentimental ; prac- 
tical deeds will win. 

r\^^ 246 Yes, but "How few there be among men who forget 
themselves for others — a jewel this. 

r\f\^ 244 Ye Gods! annihilate but space and time, and make two 
lovers happy — propinquity cures. 

0#0 269 Attempt the end ' and never stand to doubt ' n o tnin g' s s0 
hard but search will find it out. 

^m,m 267 The race is not always to the swift, nor the battle to the 
strong — your opportunity comes today. 

\ 265 No — only in what you buy to hold as investment, after 
investigation of facts. 

r\A(^\ 263 Do better work where you are and you will stick to your 
present pursuit from choice. 



•• 



261 Unstable as water thou shalt not excel ; cultivate the habit 
of prompt decision. 



••O 259 Yes ' by P unctualit y, for that is the soul of honor and of 
lasting popularity. 

p.^ ^ 257 Do not submit to imposition, but be defendant if possible— 
meanwhile prepare points. 

^g 255 Tell the truth, the whole truth and nothing but the truth 
"^^ and win — self-respect at least. 

254 



>j r s*> 3S *S5 




IIP YYT PI1P 

lip W mfM 

IIP &£*$ 



FACE THE LIGHT 



^>v/->w/-n 253 If you do not follow the wish with generous earnest action, 
it will fail. 

AOA 251 Not this time. But remember if at first you don't suc- 
"^^ ceed, try, try again. 

aaa 249 It is not at all worth while to make yourself unhappy for 
what you cannot mend. 

247 Your worst habit is your lawless disregard of the rights 
of others and not the one you think. 

AAf~Y 245 Walking rapidly towards water, ask him about it and 
hear a strange story. 

^(~~)(~) 270 Kings may be blessed, but ELLU is glorious, o'er a' the 
ills o' life victorious. 

A/-S/-N 268 Exercise daily out of doors, but don't overdo it; sleep 
eight hours, and get a hobby to ride. 

(~)(~)4b 266 The only really beautiful old age is the one long prepared 
for by persistent kindness to others. 

AAA 264 If you want knowledge to take the place of guessing, 
study and follow your instincts to the end. 

AAA 262 Drop frivolity for a time, hold the question in mind, for 
the present moment is propitious. 

232 In which would success give you most pride and self- 
approval? Take that. 

230 It means avoid excesses or like Aaron's serpent, it will 
swallow all. 

228 'Tis a triple question this time — This question of sex. 
The mother will explain gladly. 

255 



f fi Y II 

sis si I 






p.A^ 280 Nature determines this through diet, if the food's right 
'twill be a boy— or a girl. Study the bees. 

278 Hide not your grief nor your gladness; be open one 
with the other — communicate. 

)(~)^ 276 Seek a good wife diligently, for she is the best gift of 
God's providence. 

274 The heart can ne'er a transport know, that never feels 
a pain — but don't be too anxious. 



09 • 

oo# 
oso 



>•< 



272 A talebearer revealeth secrets; but he that is a faithful 
spirit conceals the matter. 

297 Hatred stirreth up strifes; but love covereth all sins. 
Let not the sun go down upon your wrath. 

295 Yes— the hint will be given in sleep, that trail must be 
then followed or the keenest sight is as blindness. 

/~\ 293 Amend your ways and your doings, and difficulties will 
disappear of themselves. 

291 Don't talk about luck, to speak of it drives it away— stick- 
to your work in silence. 

s-\ 289 Don't acknowledge yourself a failure; persevere, mean- 
while study aptness and inclination. 

( /-\ 287 Haste makes waste; when you know the facts decide 
quickly; look into details. 



•cm 



285 The secret of popularity is in knowing what not to say 
in the wrong time or place. 

283 Not unless the honor of another is in your keeping ; fight 
to the last ditch for that. 

256 









r4 /s %ty JL %ty « gas* 

1818 -/v mim 



FACE THE LIGHT 



■y/~\f~\ 281 Don't be too anxious to color your case — stand steadfast 
for the exact truth. 

.^ a 279 Make every possible effort to its attainment ; don't rely 
^-'™ on idle wishing — be generous, 

l^-^l 277 Don't swell and strut for when it comes, it will be more 
luck than your good sense. 

275 It will take much time and great patience — But success 
is worth it, persevere. 

273 The true measure of a bad habit is its injury to others — 
Don't be a brute — be kind at all times. 

AApi 271 In a condition of spiritual unrest ; like a pendulum be- 
tween highest truth and repose. 



•< 



296 The hurt is beyond the skill of medicine ; what difference 
does it make with life at best a span. 

AAA 294 That depends entirely upon your mental attitude, as do 
the sortations of the balls. 

AAA^ Forget all tears as soon as shed; keep sunshine glowing 
^" in the breast. 

290 111 in that degree to which despondency mounts, banish 



^^^ it with a Billiken's smile. 

a^a 288 The balls are as sensitive to doubts as the red and white 
™^^ of your blood are to toxin. 



258 Indecision is your great fault. Think of something else, 
then decide quickly on the side that's first in mind. 



••• 

256 Take no pains to waylay and entrap that which of itself 



••• 



will fall into your hands. 
257 







* 



■#© 



308 Write the vision, and make it plain upon the tablets, that 
he may run away that readeth it. 

306 Mystery, mystery, amazing mystery; the sex is not yet 
determined. Ask again later. 

304 Yes, if there's reciprocal trust and confidence and where- 
withal for grocer and baker and the rest. 

302 On the neck of the young man, sparkles no gem so gra- 
cious as enterprise. 

300 'Tis sweet to know there is an eye will mark our coming 
and look brighter when we come. You are it. 

298 Be very discreet in this particular case but show expecta- 
tion of perfect loyalty. 

323 Seek no reconciliation unless 3^ou are in the wrong; ex- 
plain nothing; keep sweet. 

^^- / '°- 321 No they are like ships that sailed for sunny isles, but 
never came to shore. 

f\g^f*\ 319 Your difficulties are fair compensation; you must pay 
V/Ww ^ e p r j ce f f orme r extravagance. 

317 Trust your instincts. They see further than your reason. 
First thoughts after a good sleep are always right. 

315 If you are doing well, do not give up, unless uncongenial- 
ity is undermining digestion. 



>•• 



313 Do not be over anxious or excited; decide the matter on 
its merits alone — but quickly. 

311 Work hard for the institution of which you are a part, 
not against it. 

258 



yj vj S.C g-rK* 




FACE THE LIGHT 



309 Agree with thine adversary quickly, while thou hast the 
opportunity, especially if thy case is weak. 

307 Tell the truth, let it hit where it will. That is the way to 
win a glorious victory. 

305 Your appetency will be gratified beyond your needs — 
Beware of excess. 

303 Your plans are not well enough considered; take more 
time to perfect them; sleep on it. 

301 Take this to heart; there is a limit in which forbearance 
ceaseth to be a virtue. 

299 Never fail to keep this question uppermost where the 
habit besets : — How does it affect others ? 

324 Seeking an illusive joy at the citadel of life which only 
confers joy unsought. 

322 He that increaseth knowledge increaseth sorrow; yet so 
'tis true that joy cometh with the morrow. 

320 Learn that the emotions control the secretions. Act ac- 
cordingly and improve. 

318 Sweet old age is bought by a habit of sweetness; adopt 
the habit without a moment's delay. 

316 That nature never will betray the heart that loves her— - 
get closer to nature. 

314 Better had they ne'er been born who read to doubt or 
read to scorn. 

aaa 284 Money is not the only good ; decide for the greater honor. 
Do something worth while. 

259 



^■"W ^ 



\ 




•,ag& a 336 Forget it in a brisk walk or work in open air. Then act 
^ on the first recurring impulse. 

334 That you are being lifted above the common place of 
life to higher intuition. 

332 There are three hearts now beating where beat only two 
before — 'Tis twins and all's well. 

330 If you would double all the pleasures of life and halve 
all its ills, impart love and marry. 

,328 Be wise today; 'Tis madness to defer. Life is short.. 
Don't wait for the chloroform days to come. 

326 Saw ye not the new moon yestereen, wi the auld moon in 
her arms? 

351 True only so far as his own interests are not made to 
suffer thereby. 

349 Beware of entrance to a quarrel ! but being in bear't that 
th' opposed may beware of thee. 

347 That which is lost will surely come to light by turning 
from the wrong place back to the right. 

345 Yes, by display of implicit confidence in your own ability 
to repay with good interest. 

343 Trust your own common sense, minus sentiment; don't 
be urged into it for good nature's sake. 

341 Don't exchange a sure thing for an uncertainty, however 
alluring it may seem. 

339 Overcaution is worse than rashness for rashness acts — 
ofttimes on sure instinct. 



••< 



••O 

: • • 



260 




z 









FACE THE LIGHT 



337 When you find yourself unpopular, ask yourself what 
you have said, not what you have done. 

335 It is better to suffer loss and injury than to go to law 
and suffer more. 

333 If you have unbounded wealth and unscrupulousness, you 
win at law. 

331 It were better to keep your desires less vastly out of 
proportion to your needs. 

329 That undertaking is doomed to failure which is so far 
ahead of the times as to be visionary. 

327 Don't embitter the present hour with the rags and relics 
of lost opportunities. 

325 And the devil did grin for his darling sin is pride that 
apes humility. 

350 Improving present conditions by taking a bath too long 
deferred. 

348 Seest thou a man wise in his own conceit ? There is more 
hope of a fool than of him. 

346 And he that will his health deny, let him down among the 
dead men lie. 

344 In the warm and noble heart of this wise old man survives 
the child and lover. 

342 'Twas a portent of great moment. See that you note 
both the time and place. 

340 The time is propitious the moment you decide on a deed 
of true charity. 

261 



\ 







m%m Xt Pill 

m 






This combination signifies AND, which in English speech, 
is the symbol of something more. And while, as the Century 
Dictionary says, it is a "colorless particle without an exact 
synonym in English," still it may be said to suggest an indefinite 
plus — signifying "with, along with, together with, also, more- 
over," etc. So whenever the three reds shine out from the aper- 
ture, it calls for something more, and means that you must 
begin again. 

It means that you have probably slighted the necessary 
preliminary requirements. Therefore you are to read the di- 
rections again with strict ATTENTION to every particular, 
and to roll a new combination. It means also that special heed 
is to be given to the forthcoming answer, which the three reds 
indicate will be one of unusual importance and significance to 
you. Make a note of it on the Record pages following. 



-ooo- 



262 







FACE THE LIGHT 



Form, Color and Motion in nature are the visible symbols of all 

human knowledge. Let neither form, color nor motion 

distract your mind from the question. 
Form, Color and Motion in nature are questions of vibrations; 

so are presentiments and dreams. Thereby is perpetually 

illustrated the illusoriness of human sense impressions. 
Like Form, Color and Motion in nature, child and savage alike 

are spontaneously eloquent: For nature gives the swiftest 

symbols of utterance to unconscious perceptions. 
IF there be spirits then the whole secret of intercommunication 

is solved in symbolism: But Nature is deaf and dumb to 

everything but desire. 
Form, Color and Motion furnish the simplest elements for a 

spirit code of symbols: The genius of dreams uses them to 

image an idea to consciousness. 
With "no other name for that which zve do not understand we 

call it CHANCE." Another says "we give the name of 

DESTINY to all that limits us." 



-ooo- 



263 



f 



fagrljorraft 



Part II. 



i 



^ 



aty? iM^ter^ *f Utottiai Okoitpmga, 



'--'? 




SMALL section of the wonderful "Square of the 

OV' '/V&/ WK& !AOV WvCrJJ JO X 

H a W A1 P habet '"— ( the numerical key to the "Tablets 
HI i\ ||| of Destiny") is given on the opposite page, used 
if§ iil to illustrate "paths" of memory and attention in 

MWM3S& the field of a "motor setting centre" of the brain : 
It gives also a most beautiful illustration of the subtle affinities 
of numbers, and their interrelations to the inherent principles of 
pure form in all processes of thought. To get some idea of Dr. 
Carus' "void of anyness," in abstraction, wipe all these lines and 
figures off the page by an act of will, leaving it blank; empty 
the mind, as it were, of all sense impressions and prejudices, and 
then let other numbers or things and other forms and affinities 
come into that void, of their own accord, to get in touch with in- 
tuitional insight. 



-,1 ' 

\ 



Kftavhs a "(Entrial Emf * for "^ptrtis." 



I1I1SI111 HE invention of the first alphabet in a remote 
H| if ||| antiquity and the consequent growth of "letters" 
HI Ht P rove d of course an incalculable power in ad- 

Jlvl i$c vancing civilization, by facilitating more exact 

Wm£%m$iffi^ communications of information between distantly 
separated intelligences. But this was undoubtedly at the cost 
of some of the nobler lineaments of the first practical ideology. 
So also a consequent decadence of the ideographic art. Practice 
of the characteristic human faculty of symbolizing ideas, carried 
with it sharpened perceptions for subtle meanings. Such people 
would be good interpreters of intuitions and dreams. 

The present tidal wave of human determination to get into 
communication with still higher intelligences, or at least, to tap 
the great outside "mother reservoir" of knowledge, may give the 
old art a new impulse. 

Heretofore the two great difficulties that have been in the 
way of "spirit" communications, are the troublesome, if not fatal 
element of the personal equation, and the absence of any suitable 
practical working alphabet. 

It is possible that in very ancient times, an alphabetic nu- 
merical value scheme was used to tap this outside "reservoir" of 

271 



spirit intelligence. Remarkable remnants of a knowledge which 
have come down to us in the unearthed legends of the "Tablets of 
Destiny" of Babylonia, and in the Biblical account of the Urim 
and Thummim. 

But in modern times no "spiritual" alphabet scheme seems 
to have been known, at least so far as I can learn, until some- 
thing over sixty years ago, when one of the little Fox sisters 
in the village of Hydeville, N. Y., snapped her fingers at the 
"spirits" saying, "Here, do as I do," when raps faithfully im- 
itated her snaps. Finally, when her thumb and finger touched 
silently, the audible raps responded correctly, so it was clear 
the mysterious force could see as well as hear. Then she 
called, "Oh, mama, only look" and as often as she repeated 
the silent contact of thumb and fingers, so often followed the 
raps. Out of that grew the crude spelling of words by a sys- 
tem of raps. Evidently the force, whatever it was, that pro- 
duced the raps was responsively intelligent. 

It is of no consequence whatever that "confessions" in 
after years, indicate that those first raps were produced by the 
mischievous trickery and devices of the children themselves, 
(as published in the New York World, August 21, 1888); 
the system of spelling words by raps was born. It has remained 
active ever since (December, 1848), all over the world wherever 
"circles" form. At least, so I am told ; I never attended one. 
I have no personal knowledge; nor does that matter. An over- 
whelming mass of scientific data has since established "raps" 
as authentic psychic phenomena. 

The inherent crudeness and absurd impracticability, not to 
say puerile stupidity of this method, is at once apparent in the 
fact that some one must tiresomely call the alphabet, beginning 
each time with A, and repeat over and over again until every 
letter of each word of a communication is reached and tedious- 

272 






ly rapped out. But that is the least of the difficulty. The 
actual presence of a participating medium, or psychic, is re- 
quired in order to induce the raps. This mediumistic interven- 
tion is also necessary to automatic writing. That is the worst 
feature of the whole business, because whatever the method 
of communication may be, the intervention of a third person, 
through whose participation the communication is developed 
and received, only augments the already ineradicable elements 
of the personal equation. 

Also in all known instrumental tests, such as the once 
famous planchette, and the ouija-board, the string and index 
pointer alphabet, in short, in any and in all mechanical contriv- 
ances for similar use, the same troublesome element, the same 
presence of a personal influence, or unconscious willing, is in- 
herent. 

Such tests could scarcely ever be deemed "crucial" in any 
sense. Not only must mediumship ever involve this doubtful 
element, but in addition thereto be an ever wide open door to 
the most pretentious and bare faced charlatanry. 

To be scientifically operative, the fundamental basis of a 
successful alphabet should be distinctly two fold: a physical 
and a psychical or spiritual basis. Necessarily, both must be 
strictly and logically in harmony with each other, and with the 
known physical and physiological facts and laws. The physical 
basis of the rap alphabet is sound — wholly invisible. But, like 
a voice it furnishes means of communication in the dark as well 
as in the light, which fact is its only redeeming feature. But 
the irremediable opportunities for fraud which it offers, and 
the presence of the fatal personal equation, even in the hands 
of honest mediums, vitiates it beyond practical redemption. 

Form, Color and Motion are the physical elements that 
furnish the basis for the new alphabet. The letters are formed 

273 



automatically by distinct groupings of tangible, visible, colored 
units. 

Now it happens, by virtue of one of the laws of Numbers 
(which really belongs to the spiritual side of nature, as express- 
ing the "essence of things," as we shall see), it happens that the 
total possible combinations of three colors, where at least there 
are three units of each color, taken in sortations of any chance 
three units at a time, are 3x3x3, which is 27. Fortunately, 
for our purpose, it happens (happens is the word, since this 
time it is without known law, except that which Destiny has 
furnished), that the number of characters in the English alpha- 
bet, including the sign &, is also 27. However, it would not 
have rendered the principle inoperative had there been more 
or less than 27 characters, since by changing the number of 
units or number of colors in the combination, any number of 
characters can be expressed. Hence applicable to any language. 
I say fortunately, only because in the case of English, a beau- 
tifully balanced numerical symmetry was preserved ; in which 
the most striking potentialities of forms lie hidden, as will 
appear. These units are assembled in any convenient recep- 
tacle. The aggregate number of units is immaterial, so that 
there are at least, (for English), three of each color. When 
I say immaterial, I mean only as to mechanical operativeness. " 
There is, however, a subtle refinement of the principle present 
in the Law of Probabilities which governs the frequency with 
which any particular color combination might chance to occur 
under that law. So that, as matter of fact, I use more than 
three of two of the three colors; and this for the same reason 
that in a font of type, the letter e, for instance, is more nu- 
merous than z. Even if spirits have a higher intelligence and 
a finer language than our own, it is to be assumed that in the 
use of English, they will be logical if given a fair chance. 

274 



Practical mechanical operativeness, of course, requires a 
stall, or niche, or as we say, slot, into which only three units at 
a time may fall, as chance or the communicating spirit, may 
dictate. If the receptacle is covered from sight at each agita- 
tion of the crystals, the sortation in the slot is made perfectly 
and absolutely automatic ; an essential which, so far as I know, 
was never before accomplished in the forming of a letter. 

Thus does Form, Color and Motion combine to constitute 
the physical basis of the Autopsychic Alphabet, for the purpose 
of mind or spirit communication with mind or spirit, without 
pen, ink, paper, type, slate, pencil, voice or sound even, and 
absolutely free from the disturbing element of the personal 
equation. 

Is it too much to claim that this is the only practical alpha- 
bet in the world ever devised to use a single invariable unit, as 
to size and form? 

The telegraphic code comes the next nearest, having only 
two such units, the dash and the dot. But the Autopsychic in- 
volves Color and Motion as the visible elements of an animated 
automatic operation. 

But all these are considerations pertaining to the physical 
basis only of the method. The spiritual or psychical basis of 
the alphabet's operation is not so easy of explanation. Espe- 
cially that direct application of it, by pronounced psychics or 
"mediums" who are strong enough in psychic force to induce 
direct "exteriorization of motivity;" that is, those who are 
able to cause levitations or movements of objects without con- 
tact: Who may thus cause direct movements of the crystals 
into combinations and thus obtain direct communications through 
psychic force, whatever that may be of itself or whatever un- 
known intelligence it may represent. 

275 



But there is another phase of this direct use of the alphabet : 
most people are not, or at least think they are not, "psychic" 
enough to cause any movement whatever without contact. This 
is not necessary, and it is perfectly easy for anyone to accom- 
plish direct use another way. Agitate the receptacle and let the 
crystals make their own haphazard combinations, noting each let- 
ter consecutively thus formed to spell out a possible communica- 
tion. This would still be direct. And I promise you, there will 
follow for many people, not only surprises, but some astonishing 
results. I have had the method in private use for years. 

Still it must be admitted, there are people who have only 
the slightest trace of psychic responsiveness in their make up. 
Yet even for such there is a possibility of psychical commu- 
nication, without the intervention of any mediumistic third 
party. For this purpose a classified list of questions and an- 
swers is provided, (the square of 27 admits of 729), which 
covers a very wide range of diversified human interests. By 
this arrangement, even a child can obtain a perfect result. 
Furthermore, it is a result which involves a possible psychic in- 
fluence or intervention, that is to say, in which Destiny plays 
a part in deciding what the answer shall be. For, no matter 
how simple the solution of the physical fact, that a haphazard 
sortation of the crystals into anyone of their possible color 
combinations will indicate with infallible certainty, which par- 
ticular one out of fifty-two pages of anszvers, shall thereby be 
selected, as an appropriate answer to the question, there will 
always remain an element of insoluble mystery. What part 
did Destiny play? Did some unknown intelligence of a higher 
order, foreseeing the right answer, control the combination to 
secure it through psychic force? Who shall say? Yet all that 
furnishes no sort of reason why that as yet unanswered query 
should lead off into the hobgoblin bypaths of mystic occultism. 

276 



The existence of mediumistic phenomena as scientific fact, 
that is, as a working hypothesis admitted to the realm of positive 
science, is overwhelmingly confirmed in many ways ; and is 
most admirably and conclusively shown by the regular Annals 
and private reports of scientists through nearly thirty years of 
research in Europe and America. A good illustration of pri- 
vate report is that by Professor Camille Flammarion, the world 
famous astronomer, in his "Mysterious Psychic Forces," a 
volume of four hundred and fifty odd pages. Now certain 
inferences from these phenomena are not only scientifically le- 
gitimate, but inevitable. For example, three certain points 
are established to the universal satisfaction of meta- 
psychical students, as follows : An unknown something or other, 
spirit, entity, force — it matters not what, moves objects without 
contact ; exerts a responsive intelligence ; and foresees and fore- 
tells future events. 

So, to make a specific application, if that is true which the 
greatest scientists in the world say is true, then it is easily and 
legitimately conceivable, that this invisible something or other, 
possessing such astounding powers (and to escape for the mo- 
ment the old fogs and confusions that inevitably cluster about 
the ideas of soul, subliminal, etc., let us for the sake of the 
argument, accept the personification of ELLU) — is conceivable 
that this personification of such astounding powers could not 
only instantly perceive which particular answer out of the fifty- 
two pages belonged to any specific question and combination 
of the crystals, but could actually perceive which answer would 
most nearly conform to the particular happening, out of all 
those held in reserve by Destiny, as the inexorable eventuation, 
and so influence the combinations accordingly. 

To declare this possibility is not the same as suggesting a 
power to change a law, which would mean that the capricious 

277 



and "fantastic will of a child could prevail over the law of things 
and pull down the sun." It is simply saying that the unknown 
intelligence which foresees the destined eventuation, could cause 
the hand that holds the crystals to tremble, or spasmodically 
start, and thus evoke anew the eternal and immutable laws of 
gravitation, centripetal and centrifugal forces that might com- 
bine to cause a red or a blue or a white, as the case might be, 
to take precedence in rolling into the little "chamber of fate" 
where the combinations form, and thus predict the destined 
eventuation. 

We, all know, what, for want of a better term, we call In- 
stinct, is wise beyond all manner of description. Even science 
has at last begun to perceive that either some unknown and 
unnamed phase of the unknown force of the living human being — 
no matter what name we give it — perceives and directs the in- 
visible forces of nature in moments of supreme necessity, to 
shape, change or influence future events, thus playing the part 
of a provident Destiny; or on the other hand protecting and 
friendly spirits are facts of our existence here on earth. How- 
ever that alternative may be determined by future research, look 
for the fact yourself of the presence of some amazingly great 
and kindly power, and you shall find it playing its beneficent 
part a thousand times a day in the experience of everyday life, 
At all events this much may be fairly claimed as reasonable : 
If this Autopsychic Alphabet in the hands of a genuine psy- 
chic, or anyone in fact for that matter, used independently of 
the auxiliary numerical chart and its classified tables of questions 
and answers, shall give intelligent responses, I submit that it 
will be such a "crucial test" as has not heretofore been pre- 
sented to sincere, honest, authentic ghosts. Because it is the 
very zenith and nadir of improbability that the recurrence of 

278 



those easy flowing combinations of accidents, should happen, by 
the "long arm of coincidence," to spell out a single word as an 
appropriate answer to a direct question, much more that it should 
thus frame a succession of words into a connected and intelligent 
sentence unless so guided by an absolutely independent inteU 
ligence. 

For equally good reasons failure to get a communication 
would not tend to disprove the existence of spirits. While on 
the contrary, if it did work it would be an extra good clincher 
for the spiritists. But if in the theory of its operation one finds 
the idea of ELLU too bold, or a too fantastic flight of imagi- 
nation, he shall find himself at least in noble company in the 
venture of the thought, for what else can Emerson mean when 
he says, "One solution of the mysteries of human condition, one 
solution to the old knots of Fate, one key exists, namely — the 
propounding of the double consciousness." 

There is yet unmentioned one more eminently practical 
use for the principles of the new alphabet. Namely, for culti- 
vating the powers of Abstraction. Mental individualization of 
the actual units present, for purely mental combinations for 
the mind's eye, admits of practically limitless extension. For 
instance, by mentally adding a new color ; or similarly changing 
the capacity of the slot. 



279 





\ 



AfajStrartttftL 

®Ij£ fHgatog of ffflfeni al (grauptttga. 



ISIlllS ORSE worked out the alphabet of the telegraph 
HI ™ ve> |H code in the swift vision of a single night. The 
HH IvI HI thought came to him to &ra&& a£ will the con- 
^g= ^ tinuous current of electricity, and let the spark re- 

^ll^l^ll^ll^ll suiting therefrom, transformed to dash and dot — r 
(only two simple units of form), stand for letters, and in that 
night the universe of social and business life was transformed 
as well. 

It was not in a dream — he was not sleeping — but it was 
in that state of partial abstraction, when the conscious mental 
sight is clearest, which so often comes in the prostrate position 
of rest. So it was in exactly similar night visions, that a single 
unit, as to form — little frictionless spheres, intermingling freely 
and flowing into chance color groupings, was seen to be a perfect 
basis for an autopsychic alphabet. But it is not now the alpha- 
bet with which we have to do, rather is it the mental state called 
abstraction, which favored its invention — a state which it is as- 
sumed may easily and safely be cultivated. 

280 



The idea of mental groupings assisted by color distinctions 
then, names the method to be suggested for cultivating the latent 
powers of abstraction. 

"If some one," says C. H. Judd, Ph. D., Professor of Psy- 
chology in Yale University, "would make it his special study 
to find out how children can be assisted in cultivating the power 
of abstraction, he would perform a great service for the science 
and practise of education." 

The science of that accomplishment may not be as abstruse 
and complex as appears at first thought. The author above 
quoted remarks that science itself is merely the inventorying of 
facts and the organization of them into systems of classification, 
and by the help of one class, or group, another is checked up and 
verified. 

If the societies of Psychical Science have accomplished any- 
thing whatever, it is the establishing of the fact that there is 
a superior intelligence of some sort, that somehow mixes in 
the affairs of life ; most commonly through symbolisms actively 
presented to the mind during certain states of abstraction. The 
grand question is, can the power of sensitiveness to receive 
and retain for consciousness, and the power to interpret correctly, 
when they are retained in consciousness, these symbolisms of 
Intuition — can these powers be strengthened or enlarged by cul- 
tivation? Can they be cultivated at all, in any practical common 
sense way? There is nothing unscientific in the surmise and 
there is scarcely a doubt of an affirmative answer for both 
phases of the question. There are three basic facts to the 
proposition. 

I. An Independent Intelligence, superior to reason and in- 
tellect, no matter what name you give it, exists and is active 
in human earth life relations — as the most probable source of 
intuitions. 

281 



II. Its natural process of operation upon the human mind 
is by symbolisms, either in a condition of natural sleep, or in 
states of abstraction resembling natural sleep. 

III. The probable essence of the symbolism is number re- 
lations, which in some unknown way become " feelings," men- 
tally visualized or transcribed into impressions, from the illim- 
itable groupings of Form, Color, Motion, — which are the three 
basic elements in nature out of which all human experience is 
fashioned. 

So the method is based upon the twofold assumption that 
number relations, in unconscious mental groupings, is the ele- 
ment or essence of the natural symbolisms of thought, and that 
the latent human faculty of instinctive right perceptions, (as in 
flashes of genius), can be cultivated. And though the hidden 
or reflex operations of the effects of a practise of conscious, or 
of willing mental groupings of units, is mysterious in the extreme 
and subtle beyond expression, yet it is not beyond reasonable 
conception of a practical application. It is in no sense magic. 
It is rather a question of the right application of subtile mechan- 
isms. For instance, Tesla invents a system of "non inter jerable" 
wireless telegraphy, which may seem like magic to us common 
people. But when we understand that it was only possible be-. 
cause it is practical to use certain invisible numbers of specific 
vibrations in certain combinations, even in a man made mechan- 
ism, the magic element fades. 

Why should it be any more difficult to conceive that as a 
matter of physiological fact the brain mechanisms can transmute 
its sense impressions of sound into mental perceptions of Color 
and Form, since all these are merely in their physical essence 
questions of numerical ratios of vibration combinations? Some 
men actually claim to be able to visualize music in mental forms 
and colors. That does not make the matter magical. 

282 



Surely, it is not more unreasonable to conceive that the Ge- 
nius of Instinct, with his vastly higher order of wisdom than hu- 
man reason, which through untold ages of refinements and se- 
lections, has fashioned these brain — sense — thought mechanisms, 
can use them in ways past our comprehension, than that Tesla 
can use his crude contrivances in ways we cannot and that even 
he, does not fully understand. 

The direct faculty of the human through which the power 
of intuitive perception may flow is more likely to be that faculty 
which has always been more or less vaguely kin to the In- 
stinct, than any other. Because that is the most ancient and ven- 
erable of all the animal faculties. It is probably true that that 
inexplicable faculty in every living metabolic organism at least 
proceeds from one and the same original source — the super- 
organic energy. Dr. Haffkine has beautifully shown how the 
protozoa in zoophite life, lower than the sponges, will in- 
stinctively shun disease. Darwin proved the amazing intelli- 
gence and inventive genius of the Orchid in seeking fertilization. 
Just how that faculty functions, we may never know. It is, 
however, assumed by most people who think at all, that as a 
matter of course there must be some great Force of some sort, 
possessed of an Independent Intelligence, that envelopes and 
pervades everything, in land or sea or sky, from the wayside 
stone to the intellect of man; bathing all things as in a bound- 
less Ocean of Intelligence, even as the ocean of the atmosphere 
bathes the whole earth ; or better, as the limitless ocean of ether 
bathes, flows through and pervades atmosphere, earth, rock, 
sky, stars and all that in them is. 

It will be noticed that I speak of the Genius of Instinct, 
as if it were one. I am well aware that it is the fashion among 
psysiologists and psychologists, when discussing mental phe- 
nomena, to speak of instincts (in the plural) and somewhat con- 

283 



temptuously, as pawns in the game of life. They speak of the 
instinct for food, the social instinct, the sex instinct, etc., etc., 
as so many animal propensities and nothing more. Nevertheless, 
I shall have the temerity to persist that facts will justify the rea- 
sonableness of the individuation of this faculty, however numer- 
ous its branches may be. Moreover, are we not driven to it 
since a great exponent of science will no longer tolerate the idea 
of a subliminal mind? 

"The story of the subconscious mind," says Professor Mun- 
sterburg," can be told in three words ; there is none." 

What is more certain than that the faculty which is com- 
monly called instinct, sees somehow, in ways unknown to con- 
scious reason, and understands the promptings of that other in- 
telligence which knows all things? Any way it is a matter of 
fact which has been commented upon for ages, that the faculty 
of human conscious understanding seems to be keenest, indeed 
is sometimes most amazingly sharpened, in those states known as 
abstraction. 

If it is possible to cultivate a power to assume such a state 
at will without mental strain, then it would seem assured that 
the power of actually commanding the intuitive perceptions, 
which are almost always right, whether we understand the ration- 
ale of it or not, is a reasonable expectation. 

At all events, thinkers on the problems of education in gen- 
eral have already acknowledged the immense importance of 
strengthening the power of abstraction. That is to say the power 
of assuming a state of mind where by an act of will all distracting 
sense impressions of hearing, sight, etc., are ignored, practically 
shut out from brain illumination as if they did not exist. The 
following opinion of a high authority was quoted at the begin- 
ning of this chapter, but it will bear repetition. 

284 



"If some one," says Professor Judd, "would make it his 
special study to find out how children can be assisted in cultivat- 
ing the power of abstraction, he would perform a great service 
for the science and practise of education." This same author 
says in effect in another place, that there is no way so effectually 
to cultivate the power of abstraction as to think out combinations 
of grouping relations where the grouping is not actually made, 
but only in the mind. Of course there is bound to come the 
time of mental struggle when the power of pure abstraction is 
to be assumed without the aid of any object whatsoever. 

I will cite a few authentic historic examples to illustrate 
the consummate ease with which the human brain mechanisms 
can be used to picture to consciousness, the most astounding 
mental results. And all we know about it is that these subtile 
mechanisms are played upon by some kind of an Independent 
Intelligence. They will also illustrate the bad effects of wrong 
methods of cultivation of the powers of abstraction. That these 
examples would be called -abnormal does not change the prin- 
ciples we are discussing; for, as will be shown by other ex- 
amples coming under my own personal notice, the principles 
apply equally well to perfectly normal intellects. 

According to the cyclopedias, Zerah Colburn was born at 
Cabot in the state of Vermont, in 1804. Before he was six 
years old, he began repeating the products of high numbers. His 
powers were so astonishing that his father took him on a tour 
of exhibition throughout the United States, and in 1812, at 
eight years of age, they visited England for a similar purpose. 
He astonished the learned as well as the public. At one of the 
public exhibitions in London, this immature child was asked 
by the Duke of Gloucester, to give him at once, mentally, that 
is, without paper or pencil, the product of 21,734 multiplied 
by 543> when he instantly replied 11,801,562. But when asked 

285 



to explain, if he could, the successive mental steps which he had 
taken, this little child replied readily, "Why, I did not use the 
figures you gave me at all, I just multiplied 65 202 by 181." 

Now at the risk of being tedious, I want for one moment 
to direct attention to the very noticeable fact that it will cost 
even old mathematical heads, skilled by long practise, a decidedly 
serious effort to perceive the curious fact that 65,202 multiplied 
by 181 is the same in result as the Duke's problem. That is, 
that as 4,395 is equal to 293 multiplied by 15, and that conse- 
quently (4,395) 2 would equal (293) 2 multiplied by (15) 2 ; and 
that as 543 is equal to 181 multiplied by 3, so the Duke's problem, 
21,734 multiplied by 543, would necessarily be the same as 
(21,734 x 3) x 181 ; namely 11,801,562. What do these facts 
indicate, if not that the child had the power to almost instantly 
visualize mentally, all the factors of the concrete numbers given, 
in their inherently logical group relations with their inevitable 
results? Such a method might in reality have little or nothing 
to do with our ordinary and cumbrous process of multiplication, 
although the grouping process above described appears to in- 
volve shorter mental multiplication as part of the process. Even 
then it seems past believing as possible to a child of such tender 
years, but history relates that correct answers to all problems 
propounded were delayed scarcely a perceptible moment, though 
the figures often ran into millions. 

Nothing is surer in history than the existence of such math- 
ematical prodigies. And nothing is surer in mathematics than 
that there are grouping ratios and relations of numbers that defy 
all efforts at classification under any known "rules." The sym- 
bolisms exist in fact as inherent in numbers, whether reason can 
grasp their meanings or not. Furthermore, it is a fact beyond 
dispute that such mathematical prodigies, with scarcely any con- 
scious mental effort on their part do read off correct answers 

286 



as if perceived through the infallible eye of well, what 

shall we say? Suppose for the sake of the story, we call it 
ELLU. 

Let us trace a few more facts in this remarkable case. 
The heavy browed propoundejs asked the child for his method 
of calculation. You have seen what he replied. He did not use 
the figures they gave him at all. Did the child give them the 
first that occurred out of a possible dozen different routes, or 
mathematical formula paths, whose symbolisms all have the same 
value result? Did his ELLU in fact perceive the direct result 
before he himself took notice of the presence of the factor group- 
ings at all? Say, as one perceives a concrete word as a whole, 
in a sentence, without noticing at all, letter by letter how it is 
spelled, until asked to spell it? And as to the ultimate meaning 
of the word symbols grouped in the sentence, one word in it, 
important to its meaning, may have a number of synonyms, 
either one of which may be substituted in the sentence and not 
change the actual meaning of the sentence itself. 

That he did, as matter of fact, instinctively perceive the 
grouping relations of any number however high, which we call 
factors, is proved by the following taken from cyclopedia reports. 

He was asked to name the factors of the number 171,395, 
and with readiness, he named the fourteen factors of that num- 
ber. Again when he was asked to name the factors which would 
produce the number 247,483, "he immediately replied 941 and 
263." And it was found, upon applying the known laborious 
rules for determining such problems, that those two numbers 
were indeed the only factors of that number. How is it pos- 
sible to explain such authentic facts, except by the assumption 
that there is an independent intelligence that perceives instinctively 
that number groupings is the natural shorthand expression — sym- 
bols of the inherent logic of their relations? 

287 



Here again is an example of a different order : He was 
asked to give the square root of 106,929 and "before the number 
could be written down he replied, 327. With equal readiness, he 
gave the cube root of numbers running into millions. Another 
significant example was that of his power in grouping Time units. 
He was asked how many minutes there are in 48 years, and again 
before the question could be written down, he replied, 25,228,800, 
adding, "without delay, the number of seconds, is one billion, 
five hundred and thirteen million, seven hundred and twenty- 
eight thousand." (1,513,728,000.) 

As a final example involving still different "rules" and pro- 
cesses requiring extended time in any known method of actual 
calculation, he was asked to raise the number 8 to its sixteenth 
power, when without pencil or paper, but wholly by his powers 
of mentally visualizing his intuitions, he replied, the chronicle 
relates, in his childishly immature voice "eight hundred and eigh- 
ty-one trillions, four hundred and seventy-four billions, nine 
hundred and seventy-six millions, seven hundred and ten thou-* 
sand, six hundred and fifty-six. (881,474,976,710,656.) 

There is deep significance in the following which deserves 
close attention. Two other extreme classes of examples, his- 
torically authentic, illustrate the indubitable necessity for the 
assumption, that either some direct power of human superorganic 
energy, or some intangible spiritual affinity with the "Great 
Unconscious," outside Ocean of Intelligence, or whatever we 
may call it, actually perceives without any previous reasoning 
process, the existence of groupings of number relations, in the 
invisible vibrations inherent in the subtle forces and phenomena 
of nature. Not only that, but that the actuating force, whatever 
it may be seeks, insinctively as we say, to co-ordinate these rela- 
tions to consciousness. 

This is not a mere juggling with words. The significance of 

288 



the facts is irresistible. The first of these classes of examples 
are furnished by such geniuses as Sir Isaac Newton and Alex- 
ander Graham Bell; the second by such other geniuses as the 
half idiot Jedediah Buxton. In either case, sage or idiot, proofs 
would never have been reached after, had not bold scientific 
imagination or prescient intuition first perceived the existence of 
facts warranting experiment. Sir Isaac Newton says in "Optics" 
under Proposition III. "The breadths of the seven primary 
colours produced by the refraction of the sun's rays through a 
prism are proportionate to the seven differences of the lengths 
of the eight musical strings." And Professor Alexander Graham 
Bell's researches and experiments go to show that a direct phy- 
sical relationship exists between the molecular energy of sound, 
and the energy of luminiferous etheric vibrations. He invented 
and used a wonderfully delicate and ingenious instrument, which 
manipulated a beam of sunlight in such a way that the rays were 
made to beat rhythmically upon different substances, and obtained 
sounds. Chips of wood gave forth perfectly audible musical 
tones. 

"Van der Weyde in his lectures demonstrated," says 
Flora Hayter in "Colour Music," "That the vibrations of the 
first, third and fifth notes of the diatonic scale bear the same 
relation to one another as the colours red, yellow and blue." 
Dr. Fotherby of London, (in a series of most admirable ar- 
ticles printed in the "Annals of P. S.," London, to whom I am 
indebted for the last quotations) questioned whether Van der 
Weyde had "demonstrated" the proposition as stated, in a scien- 
tific sense. Dr. Fotherby's caution is doubtless well founded. 
And yet, while perhaps a direct relationship and connection be- 
tween music, color and emotion has not yet been scientifically 
demonstrated, the Dr. himself says (p. 274, Vol. VII, "An- 
nals Psychical Science") : "In any case, if there is no direct 

289 



relationship between visual colour and musicai sound, I maintain 
that they may be still linked indirectly by emotion." 

So some say the relationship is direct. Some say not so. 
The late Edmond Gurney in his great work, the "Power of 
Sound," concludes that the relationship is not direct; yet says 
(on p. 38) "We may state broadly that for sound the region of 
Form is the region of Colour and that while the eye is encounter- 
ing form and colour at every moment of its waking activity, the 
ear practically identifies them with that unique order of expe- 
rience called Music, in which alone they are combined." 

An example of the other class, that of pure intuition, where 
the power of sustained reasoning was entirely absent is furnished 
by the very remarkable case of Jedediah Buxton, a mathematical 
phenomenon of England. One of the significant peculiarities 
of this man's mind was that he could leave off his -'instinctive" 
calculations, however complex and intricate their character, for 
months at a time, and resume the work again exactly where he 
dropped it, although he was almost an idiot in other respects, 
and while he performed the most prodigious mental calculations, 
such as measuring, the lordship of Elmton in Derbyshire, some- 
thing like a thousand acres, which he did with astonishing ac- 
curacy by simply walking over it, and gave the result, without 
paper or pencil or chalk, not only in acres, but in roods, perches 
and feet. And then by way of a little gratuitous fun, the sordid 
matter of business being satisfactorily completed, his idiotship 
informed his lordship with a grin of unalloyed delight, that his 
whole estate, (allowing 2,304 to the square inch, the orthodox 
number according to the Jews) contained such and such a num- 
ber of square hair's breadths! "Which," as the chronicler goes 
on to state, "was such an incomprehensible number as to be al- 
together astonishing." All that is merely incidental to the main 
point of this example which is to illustrate the fact of an instinc- 

290 



tive perception of the existence of invisible vibration ratios, with- 
out any previous education whatever on that point, or in fact 
on any point, being an idiot, poor, illiterate and obscure in the 
extreme. 

For purposes of psychological observations, he was taken 
to Druly Lane Theatre to see Garrick in Richard III. He 
had never been to a theatre before ; had never before seen such 
a blaze of magnificence, yet neither that nor the passions of con- 
summate acting, aroused the faintest shade of emotion, interest 
or excitement. To all appearances he remained through it all 
perfectly apathetic and dull. But when questioned by those 
who were watching him, it was discovered that he knew exactly 
how many words Garrick, and every other actor had used, and 
precisely how many steps each dancer had taken. "But," said 
he, "when the band played, the innumerable number of the dif- 
ferent sounds perplexed me beyond measure." The fact is too 
significant to be passed without notice : He must have intuitively 
visualised the vibrations from the various instruments, else he 
never could have made the attempt to count them. 

It is comparatively reasonable to conceive it possible, that 
the inexplicable delicacy and tenuity of the tangible mechanisms 
of ear and eye, may and do transmute the sensation terms of 
sound into the sensation terms of Form, Color and Motion, so 
that the eye may hear as it were, but is it not asking a good 
deal of human credulity, (which indeed, is gullible in the ex- 
treme) to believe that a matter of a brain cell mechanism with 
all its million fold interweaving fibre connections is all that is 
necessary to account for the undeniable presence of intuitional 
perceptions? In other words that destruction of the tangible 
mechanism would also destroy the nature of an intuition itself. 
Whoever may believe that will have no use for ELLU. For 
others, the personification has come to stay. 

291 



All these cases are not related to produce an aimless won- 
derment over preternatural or pathological phenomena, but to 
emphasize certain facts of the deepest practical significance. Note 
the following verbatim quotation from the authentic records of 
the cases first referred to. "There can be no doubt but that 
marvelous child, (Zerah Colburn), like Jedediah Buxton, pos- 
sessed an intuitive knowledge of some important properties of 
numbers which died with him. With the belief, that if his mind 
received a proper degree of cultivation, he would be able to 
divulge the mode by which he operated and to point out some new 
principle of calculation, a number of gentlemen took Zerah under 
their patronage for the purpose of superintending his education, 
but it was perceived that, contrary to the most sanguine expecta- 
tions, as he progressed in his studies, he was losing almost in 
an inverse ratio those wonderful powers of intuitive calculation 
which made his fame." (The italics are mine.) 

And this is not a unique or singular fact applicable to this 
particular case only; for history further relates that on the 6th 
of April, 1815, another remarkable boy, George Bidder, was in- 
troduced to the Court of St. James by the Bishop of Salisbury, 
before which he exhibited his surprising talents. "Of these tal- 
ents," says his biographer, "we cannot speak in terms sufficiently 
strong to express our wonder and admiration. It would be vain 
to attempt to account for them upon any of the known principles 
by which our usual calculations are performed; but we can 
testify to the rapidity and precision of his answers in an in- 
numerable number of questions of considerable intricacy." 

And again about the year 1830, the Paris Press was 
full of a series of experiments of similar wonderful 
character before the Royal Academy of Sciences, per- 
formed by a young Corsican boy of about eight years of age, 
Giacomo Mangiamelli. "He was found to possess as if by in- 

292 



tuition, the singular faculty of solving a great variety of very 
difficult arithmetical questions, by the mere operation of the 
mind without the usual assistance of any visible symbol or con- 
trivance. The Royal Academy did for him what had been done 
in England for the young Zerah Colburn. . . . But here 
again the result proved to be the same as in the case of the young 
Zerah. . . . Although they placed him in one of the most 
renowned colleges, where the greatest care was taken of the im- 
provement of the mind, yet as the little wonder grew in years 
and knowledge, it was found that his mental calculating powers 
diminished every day." The hidden significance of these facts, 
hidden at least from the educators of those days, is twofold. 
It lies, first, in the mistake of assuming that these exhibitions 
of astonishing powers of visualization pertained to mental math- 
ematics and nothing else, merely because the power happened 
to take those channels or paths in brain mechanism manifes- 
tations ; and the consequent fatal mistake of assuming that 
"a proper degree of cultivation," consisted in the application 
of a rigid regimen of arithmetical rules and axioms. "Rules" 
can apply only to such classified relations of numbers as human 
intellect has already mastered. But here was a manifestation 
confessedly utterly beyond their comprehension. And (2) the 
mere existence of these most astounding powers of intuitional 
insight, almost instantaneous, in the human, whether normal or 
abnormal, proves there is nothing preternatural or occult about 
intuitional prescience, though its methods of communication to 
consciousness may always remain beyond the grasp of sensual 
reason. 

The inevitable inference from these facts is that known rules 
and axioms cannot cultivate such a power, but would rather tend 
to dwarf and stunt it. One has but to turn to the daily records 
of modern life and its practise of school cramming of such rules 

293 



and axioms upon tender minds, to read therein the secret of 
prevalent juvenile suicides in Germany where mental child life 
is forced the hardest. To bind and shackle the prodigious 
powers of intuitive perception by arbitrary rules or brain mechan- 
isms based upon only partial and imperfectly perceived inter- 
relations is illogical in the extreme. I say partial because it is 
well known that in the case of number perceptions there are 
ratios and relations that defy all efforts at classification, and are 
therefore utterly beyond the province of any known rules. Rules 
are merely to express succinctly the knowledge thus far accumu- 
lated through many generations of toilsome and laborious efforts 
in the past and, of course, are absolutely indispensable in or- 
dinary or extraordinary mathematical work. The extraordinary 
exhibition of mathematical powers just recounted, are cited mere- 
ly as examples of the astounding extremes to which the direct 
powers of intuitive perception are not only able to go — but do go. 
Indispensable as labor savers, as rules are, for all mathematical 
work, they are worse than useless in any effort to cultivate the 
powers of abstraction. Because that is the state by means of 
which one is able to enter a realm wherein all the basic principles 
and essence of things appear distinct and clear; of which pre- 
sent rules are as yet only partial and therefore more or less 
equivocal expressions. Not that rules are unreliable — they may 
be reliable enough as far as they go. But only a part of the 
possible ratios and relations of numbers, have as yet been clas- 
sified, and, as already stated, some of those ratio and relation 
groupings defy all efforts at classification may that not be be- 
cause they symbolize something else than mathematics? 

Now for the practical application of the principles involved 
in the foregoing extreme and abnormal cases of intuitive per- 
ceptions, where it is quite impossible to trace any precedent cir- 
cumstance which may have given the warp or tendency to an 

294 



acute development of unusual activities of latent powers, I will 
cite two cases of quite unpremeditated development of these 
latent powers but well within normal limits, which happily came 
under my close personal observation for a number of consecu- 
tive years. 

Curiously, these cases also developed mathematical percep- 
tiveness of a high order, but along with it also a high degree of 
general intellectuality. Perhaps this curious persistence of math- 
ematical manifestations is due to the fact that number relations 
are always consistently and absolutely logical. A quality or 
property so inherent that by no possibility can they be side tracked 
from the main line — which is consistency — and in which sense 
they may represent the essence of things. But if we take an 
instance where some problem in arithmetic or algebra, which is 
not only abstruse and complex in its number relations, but 
also involves in its propounding verbal ambiguities incident to 
the imperfections of language, which therefore add misleading 
and distracting elements, and give such a problem to the class, 
in the great majority of cases the thread of inherent logic that 
is there just the same, connecting the basic facts of the problem, 
is entirely lost and cannot be followed, being carried mentally 
into outside entanglements which are not consistent with the 
basic facts started with. 

There are always such problems, purposely prepared. 
Experience shows that comparatively few in a class 
ever solve them without assistance. Indeed, it seems 
safe to say that a mind without some predeveloped powers of 
abstraction, never solves such a problem alone. The follow- 
ing is the true incident above referred to, never before in print, 
which will serve to illustrate the points in discussion. They 
involve a known previous experience, many times repeated, of 
unconscious combinations of the groupings of a number of 

295 



similar units. That is to say, it was done without conscious 
mental effort; the effect or bent, therefore, if any being in a 
sense reflex, as from cheerful play. 

Two children, of their own accord, collected a large number 
of small homeopathic pill bottles of slightly varying sizes, but 
of many more units than sizes, which they stuffed full of bits 
of ribbons or cloth of various colors and shades. These were 
their imaginary "people" grouped into classes. The people were 
duly named, distinguished as individuals, and recognized as such, 
partly by size and partly by the varying shades of color. Their 
"play" always involved a continual changing of groupings, sym- 
bolizing different moods and conditions of the imaginary people. 

If there were nothing more than the mere fact that both 
these children in later years at school, easily attained the higher 
markings, both in mathematics and chemistry, it were a fact 
worth especial notice. But the results in detail, of the group- 
ing practise, are vastly more significant. For instance, in brief, 
when it came to the very hardest of the problems in arithmetic, 
one or two of which are usually "stickers" for a whole class, 
unless some hint or assistance is given, being purposely framed 
to present the most puzzlingly complex number relations, both 
these children, each working alone unknown to the other and 
unassisted by anyone, quickly arrived at true answers and both, 
by the same method of reasoning, which was not the way pre- 
scribed in the book at all; and when their process was called 
in question by the teacher, it was demonstrated that the children's 
method was more direct and inherently logical than the one laid 
down in the book, and so admitted by the teacher in mathematics. 

So it would seem that imaginary groupings of colored units 
(certainly involving unconscious states of mental abstraction),. 
had, in the case of these two children at least, cultivated the 
power of assuming states of abstraction at will, in which logic 

296 



or a rigid consistency with the conditions started out with, was not 
obscured or side tracked by incidental relations, however com- 
plex. 

It is doubtless true that a high degree of the power to as- 
sume self induced states of abstraction at will, constitutes what 
we call genius. But what is genius but the ability to catch and 
hold, and translate correctly the intuitions and perceptions of 
the higher part of self, whatever that may be, or whatever the 
source of the intuition? It is the secret of attention and con- 
centration. 

It does not necessarily follow that successful training of 
the powers of intuitive perception of obscure results, must begin 
in childhood, for "It is an error to hold," says one of the world's 
most eminent authorities. (Wundt, in Outlines of Psychology, 
p. 330.) "As is sometimes held, that the mental life of adults 
can never be fully understood except through the analysis of the 
child's mind. The exact opposite is the true position to take." 



297 



(Eulttuaimg % f nmtt nf Kb&tmttxxm 

to 



start with the idea that practical cultivation 
Ip ■vwy ^i °f the power of abstraction is brought about by 
!vl \a/ sit pleasantly exercising the natural and universal 
ll^«v^w«ll ^ift of mental visualization in general. By pleas- 



exercising I mean without mental strain. 
But as the mere general statement may not be taken for what 
it is truly worth, I first try to establish clearly the fact that men- 
tal visualization is a natural and universal gift. It was doubtless 
once very much more active than it is in this age. It is a fine gift 
which a too coarse materialism has crippled. 

When the blind man says, "let me see," there is no con- 
scious thought in his mind of the empty darkness of his phy- 
sical eyeball. So inbred in the blood and marrow of the human 
race, is this fixed habit of visualization, that even the physically 
blind will spontaneously invoke the mental light that shall cast 
images for the mind's eye. 

Perhaps the least obvious application of the principle is in 
the intercommunication of ideas from one mind mechanism to 

298 



another. This, it is thought, has usually been accomplished 
from the remotest times, by language, either spoken or written; 
and the common impression is that spoken language antedates 
by untold ages, all written signs or ideographic symbols. 
Nevertheless it is probable for all that, that neither the ear nor 
the tongue alone were the original autocrats of a practical lan- 
guage. 

It is, even to this day, a most significant fact that while one 
traversing the wilds of the American continent would have to 
know hundreds of different Indian dialects to make himself un- 
derstood orally and audibly, could, with one simple set of visible 
symbols make and receive intelligible communications with any 
and every individual of any tribe he might encounter, from 
Cape Horn to Point Barrow. This is historical fact. 

The well known Indian sign language appeals, not through 
vibrations of sound from vocal organs at all, but to the eye 
alone. As for instance, an old scout told me in the wilds of 
Idaho that a finger first touching the lips and then struck out- 
ward with an undulating or crooked motion, universally signi- 
fies and is instantly understood as symbolizing visually, "crooked 
tongue," or, liberally interpreted, "you are not telling the truth." 

A further and more subtle illustration of the practical ap- 
plication of the natural faculty to visualize ideas whenever pos- 
sible, is furnished by the very abstruse postulate of science that 
matter is a mode of motion. Most people, it seems to me, find 
it very difficult to form any distinct idea whatever as to how it 
can be that all the innumerable forms and compounds of matter 
of opposite characteristics, in earth and sky and sea, from stone 
to air, from cast iron to radium, from jelly fish protoplasm to 
the exquisitely specialized substance mechanisms in a human 
brain, how it can be that all these are in actuality nothing more 
than different modes of motion of varying groups of atoms 

299 



of a supposititious ultimate single substance, whose atoms as to 
Form at least, are all exactly alike. 

It was very difficult for me to conceive, without some pic- 
turesque aid, how such an impalpable point of energy as com- 
prises Lord Kelvin's atom (the atom itself composed of a vortex 
ring motion,) could by any possibility become as dense and solid, 
to the sense of sight and touch as, say, a chunk of iron. The 
way I visualized this for my own mind's eye was as follows : I 
remembered that when a boy I used to make a ring of fire by 
swinging rapidly a stick round and round in the air, the end of 
which was a live coal. To the sense of sight, that was an un- 
mistakable solid continuous ring of fire. By varying the motion 
there would be an elongated loop or oval or again a figure 8. 

Now let us by force of imagination and poetic license make 
the live coal of fire to be not a portion of the stick of wood, 
but the particular atom group that constitutes iron, magnified 
to a visible point and raised by heat to distinct redness. Now 
by the same license, imagine that that visible point has two mo- 
tions whose relative velocities are what decides the substance as 
iron ; say the motions are vibratory and circular ; that is, one 
back and forth, and the other around a circle; and by the same 
magic of fancy we may magnify the visible range of the motions 
to the length of the stick of wood, say three feet. 

It must be remembered that the assumption of science is 
that the motions of the atom possess an enormous velocity, trans- 
cending anything we know or experience, veritable whirlwinds 
of irresistible force, though in mass apparently more dead still 
than a "sleeping top." 

To be rather more explicit, the little visible coal at the 
end of the stick of wood that makes the ring of fire when swung 
in the air, is now supposed to be a group of iron atoms made 
visible and darting up and down, or lengthwise of the stick what- 

300 



ever its position, and with enormous velocity at the same time 
that the stick is more slowly whirled in a circle whose radius 
is the length of the stick. 

What then would be the sensible result of the complex 
motions of that visible red point of iron atoms? 

A solid, motionless disc of something red, to a certainty. 
Now test it by the sense of touch any where within its circular 
area ; the sudden sting of heat further corroborated by the sense 
of smell from scorched skin, would seem to verify the visual 
impression beyond further doubt, that it was a disc of red 
hot iron. 

But this serves also to illustrate the further fact, repeatedly 
noted elsewhere in this volume, namely, the extreme liability 
of all purely sense impressions to be illusory. 

One of the evidences found in natural science of the su- 
periority of visual impressions, is the universally accepted fact 
of the possession of a power of direct, instinctive visual per- 
ception, by the very young of the lower order of animals, as to 
real size, real distance and real nature of objects seen, where 
tactual experience had never taught, or even existed. 

It seems perfectly conceivable that man, so immeasurably 
superior, possesses, at least in his "untold latencies," a similar 
power more highly refined, by means of which we may be able 
to correctly interpret the symbolisms of our intuitions. 

I have already said, but it will bear repeating many times, 
that there is an indubitable existence of a cultivatable power in 
mankind, to discern and follow the lead of an instinct. In another 
place is presented briefly a perfectly practical, safe, easy and 
effective method of cultivating the power of mental abstraction, 
which is the state that favors its visualizations to the mind's eye. 

And if it be objected — as it was by such eminently prac- 

301 



tical men as inventor Edison and railroad manager Harriman, 
through the Yale News, in effect that cultivation of the ideal 
tends to make men impractical and visionary, we can only say 
they are sadly mistaken. Commenting on this very circumstance 
one of the great metropolitan papers — which by the way shows 
most vividly what an unparalleled educator a well edited news- 
paper may be — nay is — I quote the following: 

"Mr. Edison and many like him see in reverse the course of 
human progress. Invention does not smooth the way for the 
ideal. Ideas do clear the road for practical men and make 
them possible. No inventor could have done for France and 
for Europe what Voltaire did. The great material development 
of Italy and Germany followed and did not precede the intel- 
lectual revival of German and Italian genius and its devotion 
to political freedom. Our own Republic was not established for 
material reasons, but for an ideal of liberty. Name the greatest 
men of all time and you will have in the list no engineer or in- 
ventor ,as such, but those who have by tongue or pen appealed 
to men's souls, or who in the field or forum have led great 
popular movements. 

There is always too much danger of neglecting thought 
for things, ideas for machinery. No theory of education that 
aggravates this danger is consistent with national well-being." 



FOLLOWING are some simple exercises intended to effect a 
beginning in the cultivation of the powers of abstraction, 
based upon the possible color groupings of the crystals in the little 
apparatus connected with the book. I have devised a somewhat 
different apparatus for a wider application of the principles, 
whereby the automatic groupings of colored crystals become a 

302 



fascinating play, but with the ulterior object kept in view, after 
the kindergarten order of purpose. 

Begin by trying to visualize in your mind's eye, how it is 
that three colors, taken in groups of three, will permit of exactly 
twenty-seven possible sortations or combinations, and no more, 
no matter how numerous the units {of form) may be, provided 
only that there are three of each color. Remember what has 
already been said of the necessity of ignoring all rules learned 
by rote whereby such problems are usually solved. This exercise 
must be accomplished without any reference whatever to the 
rules of permutations, combinations or variations of numbers, 
and without any physical objects, such as the crystals in the 
box, actually in sight. You are only to see them with your 
minds' eye — in imagination. This is not at all difficult; it in- 
volves no mental strain. 

For instance, close the book. Recall to mind that only three 
of the crystals at a time, can enter the little illuminating space 
cut in the side of the box; that therefore there can be only one 
combination where the three units composing it are alike in 
color — that is all red, all blue, all white. Thus easily and log- 
ically have we already begun, instinctively as it were, the analysis 
by classifying the combinations into their natural groupings. 
So the first class is formed. Its total possible limit numbers 
three. 

The next apparently most natural groups or class of com- 
binations, would be those where two of the same color and one 
of another are assembled in the illuminating space ; such as two 
reds and one white, etc., etc. This is not quite so easy to vis- 
ualize mentally, because here position of the unit plays its part. 
Still it is not difficult. Ignore all rules but keep basic facts in 
mind. 

303 



All told, there are only twenty-seven possible combinations 
in the box. Three of them are already accounted for. But 
the second class cannot therefore number twenty- four, because 
a third class is still to come ; that is the class where only one 
of each of the three colors enters a combination, such for instance 
as one red, one blue, one white, variously disposed as to rel- 
ative positions. 

But that method is hardly fair, because the most natural 
process would be to seek directly, how many combinations are 
possible with two of each color and one of another, where the 
new element of position has entered the problem. And this 
should be done irrespective of indirect reasonings by inferences. 

So we begin by asking mentally how many combinations 
are possible with two blues in the slot. Here the new element 
of position is the basic fact. They must be together (touching), 
either on the right hand end of the apperture or on the left 
with one of the other two colors accompanying them ; or be 
separated, that is, with one of each of the two colors in the cen- 
ter position between them. Hence there are two natural groups 
or classes of the combinations with two blues involved. It is 
very plain therefore, that in the group where the two blues 
touch, four combinations are possible and no more; one red on 
the left, two blues on the right, and one white on the left two 
blues on the right, count two: then change the position of the 
two blues to the left and we have two more, four in all. No 
more changes are possible in that group. But with the two 
blues separated as to position, they can by no possibility occupy 
any other position than outside, ends, of the combination; and 
as there are only two other colors to take position between them, 
of course there can be but two combinations of that order or 
class. So we say there are six combinations possible containing 
two blues, and no possibility of any more. 

304 



But we have three colors, so we can do precisely the same 
things with two reds in the combinations ; and again with two 
whites in the combinations ; that is, six of each of the three 
colors, eighteen in all of those groupings of the second class. 

There now remains a third class of groupings, namely, where 
only one of each of the three colors are involved in the combina- 
tions. And here again we must not jump at any general con- 
clusion from indirect inference, that as we have now accounted 
for twenty-one of the possible twenty-seven combinations, there 
must be six of the remaining class, and let it go at that. Instead 
of that, we must look for some new basic fact; which in this 
case is this : There are three different individual colors. Here- 
tofore, we have been concerned with one and two such indiv- 
iduals in the combinations. Now we have three individuals and 
there are three positions possible to each individual namely, 
right, left and center. But it would be fatal to jump to the 
conclusion that the combinations are nine, simply because in 
this class no individual color can combine with itself which 
would throw it into the class of two of a kind. 

Each individual color then can occupy either one of the 
three positions only twice, simply because there are only two 
other colors for it to combine with. So it is easy to see how it 
is that this third class numbers six, without jumping at con- 
clusions from inference or using arithmetical rules. 

This matter of mentally visualizing the crystals into indiv- 
idual color groupings, can be extended to any length as will 
presently be shown, but I want to point in passing, that the ap- 
plication of the principles is illimitable, and that even the twelve 
units in the box are susceptible of combinations that to visualize 
mentally would bewilder the greatest of geniuses. For instance 
let one attempt to idealize the twelve units in the box into dis- 

305 



tinct individuals, by giving each a different tint of color, and 
then combine them in the full limit of twelve at a time, when 
the possible combinations would mount into the hundreds of 
millions (478,995,600). 

But to keep within easy and parctical limits, it may be said 
that when one can actually visualize mentally, even the foregoing 
twenty-seven combinations, without once referring to the al- 
phabetic order of them herein used, he will have materially 
strengthened his natural powers of abstraction — in other words 
of logical thinking. Assume that is done and we are now ready 
to extend the application of the principles. 

I would suggest as a next subtle step, that we toss into 
the box an additional three green crystals. Not in actuality 
only in imagination. This does not add too great a complexity 
for the possible combinations are now only eighty-one. Now it 
is for the student to analyze as before and see why it is eighty- 
one. This mastered, add three more; this time yellow ones. 
We are still within practical limits, two hundred and forty-three 
being the possible combinations now to be made. 

Then as the next step, to vary the exercise, let us in imagi- 
nation only, cut the slot just enough longer to let in four at a 
time. Take out the yellows say, but add enough of each of the 
other four colors so that there shall be at least four units of each 
color in the box. Still we have not pushed beyond practical 
limits, as the total combinations now possible are only two hun- 
dred and fifty-six. 

Of course it is not expected that any beginner can complete 
this analysis mentally without any material object help whatever. 
I would therefore suggest that the colors be symbolized by 
pencil and paper thus. 0=White; X=Blue; I=Red; 
— = Green. He can thus check up the classified groups of com- 

306 



binations as fast as he completes them, following the general 
principal of procedure laid down for three colors. 

Ostensibly, so far, the purpose and effect of all these ex- 
ercises is to bring into play, and thus strengthen, that intel- 
lectual faculty which consciously uses brain mechanism directly 
in all efforts at continued reasonings, which it is known operates 
best, most clearly and quickly, in states of mental abstraction. 
But it is further assumed herein — rightly or wrongly — that there 
is a much finer, more subtle and deeper perhaps reflex effect 
flowing from those exercises ; that in some as yet unknown 
way a state of abstraction provides the means for an actual 
connection with perceptions which cannot impress directly 
through reasoning at all ; which are manifested as feelings of 
premonition or presentiment. 

They may originate, so far as anybody knows, in the 
spleen or the parathyroids, (a physiological word so recent 
you will not find it in the Century Dictionary). Indeed, it is 
surmised herein that intuitional knowledge is not necessarily 
imparted through the direct use of any of our visible body mech- 
anisms at all, but through some supersensible but none the 
less actual existence that inexpressibly transcends them in powers 
of perception and survival. 

If this is construed as spiritual inclination in the present 
writer — why, make the most of it. It is logical ; for I am dis- 
cussing instinct. I have promised to avoid theological bias. 
Spiritual inclination may be only another word for Instinct, 
and intuitional perceptions. It is a fact scientifically observed 
and investigated, over and over again and never refuted, that 
intuitive perceptions reach into the future. And it is to that 
more subtle phase of the matter in hand that I now turn. He 
who thinks it a digression is himself side tracked. 

307 



That which happens in a state of abstraction is a more or 
less concentrated attention to a direct symbolization of an event 
or a truth. "Association" of ideas, where for instance the sound 
of a voice instantly presents the vision of a face well re- 
membered, was a beautiful and efficient theory for the brain 
mechanism basis of memory. But when by attention to a partic- 
ular, everything else that would be called up in general in memory 
by associatoin, does not appear equally clear but fades away and 
only the one point attended to comes out clear, strong, and dis- 
tinct — how about that? 



308 



in % 



I^lll "|0 repeat a favorite variation of the old philoso- 

H| *-■-? HI pher's dictum, which says that the relations of 
HI HI numbers is the essence of all things, arouses no 

!v| $§}l definite thought in the mind of the average reader, 

tMM%MM£fri$k beyond the fact that he is face to face with a 
piece of vague pagan mysticism, so indifferently repeated as to 
mean nothing in particular. "The Laws of Number," says Dr. 
Paul Carus, "is the key that unlocks the secrets of the universe." 

With that happy epigram the idea grows clearer. To make 
it clearer yet is the purpose of this chapter. A series of definite 
diagrams helped me to trace out the relations of the thought. 
These I will proceed to reproduce here in the hope that what 
helped me, may help others in moulding clear ideas concerning 
Memory and Attention. There is a subtle logic in visible shapes 
that are consistent and symmetrical, even in the interplay of 
their hidden relations. 

It will be useful to first outline some of the very latest 
definitions as to what the science of mathematics itself consists 

309 



of. Then the rare and exceedingly beautiful illustrations of 
some of the hidden but exquisite harmonies in the relations of 
numbers, peculiarly grouped, will be better appreciated as a 
possible illumination of some of the most abstruse theories of 
those brain mechanism operations, which produce the phenomena 
of Memory and Attention. I mean, when carried further by 
more competent hands. I can only suggest the general direction 
of this faint ray of light on an abstruse subject. 

There used to be a sharp distinction drawn between math- 
ematics and logic. Mathematics applied only to measuring, 
weighing, counting. It was quantitative only. While on the 
other hand, "Logic, broadly speaking," says Professor Russell, 
"is distinguished by the fact that its propositions can be put 
into a form in which they apply to anything whatever." 

This broad distinction no longer exists. The science of 
mathematics is a product of mental abstraction. That is to 
say, it is the tangible accomplishment, the specific result, of pure 
thought using the general axioms of primitive logic. Converse- 
ly the nature of pure thought, whatever else it may be, is always 
consistent with its initial basic fact. I have already quoted two 
of the most illustrious of living mathematicians to the effect that 
Logic and Mathematics, when reduced to symbolisms, that is, 
taken entirely away from all entangling alliances with words, 
are essentially identical. 

"All pure mathematics," says Professor Russell, in work al- 
ready quoted — "arithmetic, analysis and geometry — is built up 
by combinations of the primitive ideas of logic, and its propo- 
sitions are deduced from general axioms of logic, such as the 
syllogism and the other rules of inference. And this is no longer 
a dream or an aspiration. On the contrary, over the greater 
and more difficult part of the domain of mathematics, it has been 
already accomplished; in the few remaining cases, there is no 

310 



special difficulty, and it is now being rapidly achieved. Philoso- 
phers have disputed for ages whether such deduction was pos- 
sible ; mathematicians have sat down and made the deduction. 
For the philosophers there is now nothing left but graceful ac- 
knowledgement." 

That all this is practical is proved by the fact that an "Al- 
gebra of Logic" is already in use : Schrceder and Peano are its 
distinguished inventors. 

Perhaps the most popular delusion in the world today is 
this, that if the human mind knows anything whatever for sure, 
that thing is mathematics. That whatever may happen in the 
domain of religion and philosophical deductions, we at least 
know "where we are at" in the one exact science — mathematics. 
O do we? Let me quote once more from one of the very latest 
utterances of one of its most distinguished masters — Professor 
Russell, reviewed in the January, 1910, Monist, — "Mathematics 
may be defined as the subject in which we never know what we 
are talking about, nor whether what we are saying is true." 

That startling paradox seems to be based upon a subtle dis- 
tinction of meaning applied to the word anything as distinguished 
from something. Something being equivalent to a particularity 
of one or more things. But in the domain of modern pure math- 
ematics, the word anything must not have a possible trace of any 
specific particularity about it. From that is coined the new 
word "anyness." 

This new word would apply to Logic or Mathematics — to 
quantitative or qualitative as required, alike. It is thus that the 
nature of modern Logic and of pure Mathematics, are traced 
to a common source ; and that common source is deep in sym- 
bolism, in its widest sense. 

It is a matter of everyday experience that sense impressions 
and sensations, can become perceptions only after they have 

311 



^T 



first come to stand for something. Then ever after that, the 
sense impression itself symbolizes the thing that first produced 
the impression. The very nature of thought itself is symbolic. 

It is easy to pass to the next step, that conversely, the es- 
sence of his symbolic thinking must be mathematical in its nature. 
For if the postulate of physiological science is true, that the 
process of thinking is carried on through the property of irrita- 
bility, (response to an irritant impulse), conferred upon the 
brain cell and fibre mechanisms, which number thousands of 
millions of correlative parts, it is hard to escape the conclusion 
that all human knowledge which must depend upon the operation 
of those mechanisms, must be at last, simply the inherent logic, 
or harmonious consistence, connecting the groupings of the in- 
numerable correlated parts brought into play. 

In other words, the new branch of modern pure mathematics, 
the "Logic of Relations," is itself founded in the fact of symmet- 
rical number groupings of the countless multitude of cells and 
fibres existing in the human brain and centres. 

"On the one hand," says H. Poincare, of Paris, (in Monist, 
January, 1910), mathematical science must reflect upon itself, 
and that is useful since reflecting on itself is reflecting on the 
human mind which has created it, all the more because it is 
the very one of its creations for which it has borrowed least 
from without. . . . The more these speculations diverge 
from ordinary conceptions, and consequently from nature and 
applications, the better they show us what the human mind 
can create when it frees itself more and more from the tyranny 
of the external world, so the better they let us know it in it- 
self." .... 

What is this but another way of saying what I have else- 
where in this volume repeatedly claimed? What is it for the 
mind to be more and more freed from the tyranny of the sense 

312 



perceptions of the external world, but for it to come closer and 
closer in touch with intuition? The only trouble with Poin- 
care's philosophy is, that the mind is able to do this of itself. 
A power which it never has except through the Independent 
Intelligence of that super organic energy which is able to use 
the mind's own brain mechanisms for the mind's benefit, in its 
rare moments of abstraction. 

In the meantime, while it is evident that the future progress 
of the "exact science" is toward symbolism pure and simple, it is 
seen that the mathematicians must depend upon, at least, a few 
well chosen words in effecting the transition. As an example 
of a symbolic use of a comparatively new word carrying with 
it the property of "anyness," (applicable to quantity and qual- 
ity alike as the case may require), the scientific use of the word 
energy is quoted. The double symbolic character of this word 
is getting in its subtle work. So it will be remembered that I 
suggested in a former chapter, that an unconscious influence was 
wrought in the mind by the mere fact of its entertaining group- 
ing relations, even in a "make believe" play. 

The author last quoted confirms this idea concerning sym- 
bolic words in the most significant manner : "Among words that 
have had the most fortunate influence, I would select 'group' 
and 'invariant.' They have made us see the essence of many 
mathematical reasonings ; they have shown us in how 1 many cases 
the old mathematicians considered groups without knowing it, 
and how, believing themselves far from one another, they sud- 
denly found themselves near without knowing why." 

To recapitulate the main points thus far outlined in so im- 
perfect a way, I repeat ; — the nature of common sense thinking — 
logic, and mathematics are identical. Their common method of 
manifestation is in symbolism. From the very nature of things, 
the basis of symbolism itself, as we apprehend it, manifests 

313 



in the material mechanisms through which thought manifests. 
And the nature of the operations of these marvelously intricate 
mechanisms must be in turn mathematical ; because according to 
the theories of the psychophysiologists, the brain mechanism of 
thought consists of thousands of millions of correlated parts 
harmoniously adjusted. The interplay of these parts in their 
"million fold manifoldness," depending upon a division being 
made of their innumerable fibres, cells and centres, into a vast 
number of groups ; each group consisting of a "centre" cell, a 
number of common cells under its control, with a vast number 
of connecting fibres running out in every direction. Then the 
centres themselves must be similarly correlated with groups of 
all the other centres. 

All this is the beautiful and efficient machinery to account for 
memory by association of ideas. But it does not yet account 
for attention to a particular, where all the association memory 
fibres are not excited alike into activity, but somehow lose their 
action, and only the particular stands out sharp and clear. Some- 
thing is yet lacking. 

This subtle something is that which is liable to fool even the 
skilled metapsychist, and carry him over the border line into 
the white magic of mysticism and occultism. And right here 
it is perfectly logical and legitimate to slip into print, the almost 
imperatively obvious inference that the missing something is 
found in the existence of an Independent Intelligence herein per- 
sonified as ELLU. 

But instead of being premature, especially as I recognize no 
magic element in the personification of ELLU I will merely cite 
the case of the decapitated frog to prove that there is something 
else, decidedly real and strictly essential, entirely outside of and 
independent of the brain mechanism, although intended to work 
in entire harmony therewith. The frog, you know, will raise 

314 



his foot to brush away a drop of acid, placed upon his skin, 
after his head is cut off ; or at least after his brain has been 
cut out and thrown away. 

This action of the frog involved both memory and attention 
to a particular. 

The best definition of memory by association and attention, 
I have been able to find in print, is contained in Professor 
Munsterberg's "Psychotherapy," (1909). This cannot be given 
in a few words. It will require a number of quotations. 

When the Professor ruthlessly tossed the pet of the psy- 
chologists and spiritists, namely the "subconscious mind," or 
"subliminal," as an intruder, entirely outside the citadel and 
breastworks of science, it must not be understood that he in- 
tended thereby to demolish what Emerson called the "propound- 
ings of the double consciousness." On the contrary, he definite- 
ly recognizes two distinct phases of mind. One he calls pur- 
posive, the other causal psychological. 

The purposive is the one I personify as ELLU only I do 
not recognize this faculty as mind at all. The causal, the one 
that can never operate or have any existence independent of a 
physical mechanism, is the one I identify as mind, 
is the one that can never operate or have any existence indepen- 
dent of a physical mechanism. 

"The psychologist, like the naturalist," says the Professor 
(p. 27), "aims towards explanation, and it is this demand which 
forces him to look from the psychical facts to the physical ones, 
from the mind to the brain. He is under an illusion if he fancies 
that he can explain mental facts by themselves. The purposive 
mind has its connection in itself, the causal psychological mind 
demands for its connection the body. To understand this neces- 
sity is the first step towards understanding the relation of mind 
and brain." 

315 



Concerning the mystery that makes the difference between 
the general memory of a whole scene, and a vivified attention to 
a particular object in it, when all the other features of the 
scene fade out of recognition, he says (pp. 28, 29), "The first 
step towards such explanation is, of course, in psychology as 
in all other sciences, the careful observation of regularities. 
. . . Psychology has known, for instance, for two thousand 
years, that if we have perceived two things together, and later 
we see the one again, the new perception brings us a memory 
image of the other thing. If we saw a man's face and heard 
at the same time his name, seeing his face may later awaken 
in us the memory of his name, or hearing of his name may later 
awaken in us a reproduced image of his face 

"The one idea may bring to me another idea by association, 
but as long as I consider both as strictly mental facts, I can 
never understand why this association happens, I can never 
grasp the real mechanism of the connection. I can never see 
necessity between the disappearance of the one and reappearance 
of the other. It remains a mystery which does not justify any 
expectation that the same sequence will result again. . . . 
It has brought about the intimate relation between psychology 
and the physiology of the brain, and has given us, as foundation, 
the theory of psychophysical parallelism ; the theory that there 
is no psychical process without a parallel brain process. . . . 
Is it necessary to express again the assurance that such state- 
ments of a parallelism between mind and brain in no way in- 
terfere with an idealistic view of inner life? Have we not seen 
clearly enough. . . . that our life reality is purposive and 
as such outside of all causal explanation, and that we have to 
take a special, almost artificial point of view to consider inner 
life at all as objects, as contents of consciousness and thus as 
psychological material? But since we have seen that for certain 

316 



purposes such a point of view is necessary, as soon as we have 
taken it, we must be consistent. Our inner life in its purposive 
reality has therefore nothing to do with brain processes, but if 
we are on the psychological track and consider man as a system 
of psychological phenomena, then to be sure, we must see that 
our only possible interest lies in finding the necessary causal 
connections." 

The next quotations I want to call your particular attention 
to as they are especially significant and important to the clear 
apprehension of the purpose of the little diagrams I am about 
to present. It may be well to state briefly a few points that are 
to be kept in mind : first, concerning the brain mechanism, the 
prodigious number of its correlated parts ; for instance, biolo- 
gists say there are over six hundred million brain cells ; and as 
each cell has "tree-like" fibre connections leading to every other 
cell in the whole brain, these necessary parts are therefore count- 
ed by thousands of millions. Nature has classed these into cer- 
tain grand divisions, according to the sense impressions which 
they are to handle in the business of life ; then that these grand 
divisions must be subdivided into groups presided over by "cen- 
tres," is what the little diagram and number relations are to 
illustrate, imperfectly, to be sure. 

Second, that the whole theory as to how memory by asso- 
ciation of ideas must work, cannot be explained at all without 
the assumption of a double process — that is to say with two 
factors, the sensory and the motor parts. That these necessarily 
involve a third factor, through which they become operative, 
or are transformed one to the other, may not be so readily ad- 
mitted. But this third element is what I apprehend is meant by 
the term "motor setting." 

"We started, for instance," the Professor continues (pp. 42, 
43), "from the old observation that two impressions which come 

317 






to our mind at the same time have a tendency to re-awaken one 
another ; and we saw that psychology was well able to formulate 
these facts in general statements of the association of ideas. 
But we realized that that in itself is not really explanation. . . 
. . Now the association of facts, (that the smell of a thing 
arouses the memory of its name), would indicate that we got 
the first two impressions together, because two brain processes 
were going on at the same time. My nose brought me the smell 
stimulus, my ear gave me the sound stimulus, each going on in 
a particular centre. . . (The italics are mine, as that is the very 
point I am going to illustrate.) . . 

"The connecting way becomes a path of least resistence, 
and that means that if, in future, one of the two brain cells be- 
comes excited again, the overflow of the nervous excitement 
will not now go on easily in all directions, but only just along 
that one channel which leads to that other brain cell. A theory 
like this explains in real explanatory terms." . 

And yet here we must bear in mind that the theory thus 
far explains nothing but the general fact of memory by asso- 
ciation ; it explains nothing of the mysterious phenomenon of 
"attention." On this point, Professor Munsterberg says further 
(pp. 45, 46), "yet even the highest development of the associa- 
tion theories did not seem to do justice to the whole richness 
of the inner life. We may well understand through those asso- 
ciation processes that a rich supply of memory pictures is at 
our disposal, that ideas stream plentifully to our minds and 
enter into new and ever new combinations. But that alone is 
not on account of our inner experience. If there is anything 
essential for inner life, it is the attention which gives emphasis 
to certain states and neglects others. . . . Here were always 
the real difficulties of the association theories ; they seemed so 
entirely unable to explain from their own means why certain 

318 



states become foremost in our minds and others fade away, why 
some have the power to grow and others are neglected. These 
facts of attention and vividness, inhibition "and fading, worked 
almost as a temptation to give up the physiological explanation 
altogether and to rely on some mystical power, some mental in- 
fluence which could pull and push the ideas without interference 
and help from the side of the brain. ... If the facts which 
cluster about attention cannot be understood by the simple scheme 
of associationism, the demand must be for a better physiological 
theory." 

But the old theory is good as far as it goes. It is not to be 
abandoned by any means. It is supplemented by a masterly 
exposition of the "double process" by Professor Munsterberg, 
through succeeding pages of the work from which I have quoted, 
in which he shows that the old theory stopped half way. It con- 
sidered only the direct sense processes as necessary to a completed 
mental act. The motor processes, connecting with the muscles, 
were merely an inferior adjunct, that came into play only after 
the mind had finished its process through the activity of the 
sensorial spheres alone — the only truly "noble element" of the 
intellectual Gray. But to continue the quotation. 

"If a neutral fair account of the brain actions is attempted, 
there can hardly be doubt that this whole sensorial view of the 
brain is only half of the story and that the motor half has exactly 
the same right to consideration. . . . Adjustment every mo- 
ment demands the relation of the brain in both directions. 
Through the sensory nerves the brain receives ; through the 
motor nerves the brain directs, and this whole arc from the sense 
organs through the sensory nerves, through the brain, through 
the motor nerves and finally to the muscles, is one unified ap- 
paratus of which no part can be thought away. The brain in 

319 



^r 



itself would be just as useless for the organism as the heart 
would be without the arteries and veins." 

See how more and more the science of psychology is com- 
ing to recognize at last the legitimate royalty of that red element 
in psychic life for which the conception of ELLU stands, and 
which has been so ignominiously slighted and abused — for lo ! 
these many years. But that's aside from the present purpose. 

With this brief outline, we may now consider the more 
direct and practical purpose of the present chapter, namely to 
mentally visualize by diagrammatic aid, how the hidden relations 
of numbers specially grouped, (specially grouped because as 
matter of fact the brain cells themselves are specially grouped, 
as the very distinguished authority last quoted says, "If I dis- 
tinguish ten thousand different pitches of tone, they would be 
located in ten thousand different cell groups, each connected 
through a special fibre with a special string in the ear"), how 
the hidden relations of numbers especially grouped may illus- 
trate most beautifully the mysterious influence of the brain 
"centre" in producing the mental phenomena of attention. 

In the first place, the chart which is herein used as a key 
to the questions put to the "Oracle," is supposed to represent 
roughly and symbolically, a very small section of the human 
brain cell arrangement. This chart is composed of 729 cells,- 
numbered from 1 to 729. They are arranged in 27 rows of 27 
cells in each row. But while they are numbered consecutively 
from one up, these numbers are grouped in peculiar manner. 
And though this represents only a very small portion of the brain 
— small in the relation which 729 bears to over 600,000,000, yet 
small as it is, it will presently develop mysteries of grouping 
relations so profound in nature and possibilities as to confound 
the most magnificent intellects of the day. 

I have elsewhere claimed the absolute originality of this ar- 

320 



rangement, but dear me, let it not be understood as repeated in 
a boastful mood — far from it, for I must freely admit I do not 
understand it myself. And I must here acknowledge my deep 
obligation to a great mathematical genius, who, by the way, 
said he had been informed of having had a previous existence on 
earth, as a Chaldean, some* five thousand years ago. But this 
rare and lovable spirit was a man of flesh and blood, and he it 
was who first revealed to me — not in a dim light seance, but with 
pencil and pad in broad day, a very peculiar method of con- 
structing what some modern named, in a fit of forlorn stu- 
pidity, a magic square. But it would be the height of impropri- 
ety, — frivolous and unworthy of my present purpose, to apply 
such a vulgar title to an illustration of brain mechanism action, 
wherein any trace of magic is scorned as absolutely tabu. 

Any one who has ever attempted to visualize mental action 
by diagram or tangible illustration, will appreciate the inherent 
adaptability of numbers to the purpose. For what other thing 
is there known to human reason, that is rigid and tangible in its 
symbols, yet preserves even in visible black or white, the ever 
fluxing evasiveness of the invisible relations that pervade and 
bind them? The absolute differential skew that pervades that 
symbolic word invariant f 

In the centre cell of this chart, I placed the number 365. 
Let us say that that number represents my identity, or my right 
and normal personality. Some other number would represent 
your identity and so on. It will be very useful to bear this little 
point in mind, as we proceed, for sometimes personalities and 
logical values are imposed upon, when strange and bewildering 
results follow, as in hypnosis, and dissociated personalities, but 
there is no magic in it. 

So let us say that in the small fraction of brain, all group- 
ings thus symbolized, 365 represents, also symbolically of course, 

321 



the "motor setting centre" for that particular sphere. Then just 
so sure as a sense impression, or an idea brings an initial impulse 
to any cell within that group, just so sure will the invisible 
influence of that centre come into play in determining the path 
of action. For that influence pervades not only every other 
cell in that group, but potentially may reach any other cell or 
group of cells anywhere in the whole six hundred million, more 
or less, of the human brain. And in the particular personality 
assumed, the value of the cells thus involved would invariably 
and inevitably together make up multiples of 365. Not only 
this, but symbolically considered, the sensory and motor pairing 
groups are symmetrical as to form. But this is a little ahead 
of the story and will be amplified further on. 

For the present purpose, the legitimate field of this "motor 
setting centre," is the 729 cells of our chart. Now let us see 
how profound are the influences exerted, even by this single 
centre, which pervade and rule as it were, every other cell or 
group of cells throughout the chart. 

Let us take them for instance, first in the very simplest 
groupings — those in straight lines, no matter in what direction. 
Take the first left hand column of 27 cells. The whole being 
consecutively numbered, of course not another cell anywhere in 
the chart is the exact equivalent of the centre (365). But as a 
group of 27 cells, their aggregate sum is exactly equivalent to 
27 centres. Test it. Add up the column; then multiply 365 
by 27 and you will find the two results the same. This is also 
true of any and every other possible straight line of 27 cells in 
any direction, up and down, right and left or diagonally. 

So it is also true of apparently irregular groupings, either 
of a less or greater number than 27, (equidistant from the cen- 

322 



tre), that, added together, they will be exactly equivalent, in 
numerical value to as many centres of 365 as there are cells 
involved in the groupings. For instance, take the single upper 
left hand corner cell, 392 and the lower right hand corner cell 
338, involving only two cells, yet together they make the sum 
730 which is, of course, the exact equivalent of the two centres 
of 365 each. This is true of any other two cells similarly 
selected. 

Now, similarly, take any number more than 27 cells; say 
you take the 20 adjacent to and including each of the two above 
mentioned, 40 cells in all; here it will be found again that all 
these together will foot 14,600, which is also equivalent to forty 
times 365, or 14,600. 

So in brain action, there is no escaping the pervading in- 
fluence of the "motor setting centre," so long as the brain in 
question is governed by its own sane and normal identity or 
personality. 

Until the existence of these invisible sympathies, or liens 
of association between the few numbers of the various little 
cells in the chart are pointed out, the numbers themselves will 
appear to have no more purpose or design or intention in their 
jumbled, unconsecutive juxtapositions, than are recognizable 
in the occurrences of haphazard events in a disordered dream. 
And, as what is called a disordered dream may appear so only 
because its symbolic meaning escapes the detection of conscious- 
ness, and would be harmonious and true to the idea presented 
if detected, so when these invisible sympathies between the num- 
bers are materialized, as it were, and made visible, they are seen 
to weave intricate but always symmetrical designs. 

323 



\ : 



Now to make a specific application of the principles, to an 
individual case for a more graphic visualization of the idea, 
let us assume that I am seated at the theatre, witnessing a play. 
The general current of thought thus aroused is flowing smoothly, 
when suddenly a new idea is thrust upon the mental scene, en- 
tirely extraneous to the play which causes a new momentary 
setting of my attention, but which, at the same time does not 
obliterate entirely my general observation of the events of the 

The new idea suddenly thrust into the midst of my mental 
pictures aroused by the actors and effects of the staging, is 
play. 

caused by the entrance of a lady who takes the vacant seat 
beside me; at her corsage a little bunch of old fashioned helio- 
trope. Along with the peculiar fragrance of that particular 
flower comes the lighting up of an entirely new set of memories 
previously long forgotten. For the sake of the illustration, let 
us say that my memory of the odor of heliotrope, which might 
have been located in any one of the vast number of cells in the 
olfactory sphere of the brain, was, as matter of fact, stamped 
upon cell No. 203, which cell, though long dormant, suddenly 
flashes up clear and bright under this new sensory impulse 
from the smell of heliotrope. Along with it there shines out 
in my memory also the face of an old and dear friend of earlier 
years, whose favorite flower it was. 

Let us not forget at this point, the postulate of psychophy- 
siological science, that all mental actions are double in nature, 
through the co-operation of sensory and motor cells. It fol- 
lows that cell No. 203, being excited, it must immediately send 
its current somewhere, over some fibre path to some other cell ; 
and having been previously connected with that particular cell 

324 



which bears the impress of my friend's face, it would most nat- 
urally take that same path again. But that explains nothing. 
Why is the memory of that face in one cell rather than another 
in the first place? 

Here is where the perfect beauty of the present illustration 
begins to unfold itself. For it will visualize how nature may 
have provided that only one out of over six hundred million 
cells, (if I have so many), could by any possibility be the one to 
respond to cell No. 203 — in a sane mind. For, again, it must 
be borne in mind, that we are considering the operation of my 
mind, at a play, and that the all pervading personality of my 
"motor setting centre," is represented by the cell which bears 
the number 365. 

The recognized general principle is that a brain cell must 
operate through its own centre first, no matter how complex and 
far reaching the train of thought may afterwards become. What 
more logical than to assume that the very purpose of such a 
centre, is to determine the course or direction which the new 
impulse from without must take? In this particular case, my 
centre value being 365, its own pervading influence passes into 
the current or impulse being transmitted, and, automatically 
as it were, metaphysically speaking, the energy or intensity of 
the current is regulated by a feeling of want, such as characterizes 
chemical affinities for instance, a want which only one other cell 
in my whole brain can satisfy. In this particular case, the feel- 
ing of want is an inherent desire for harmony and symmetry, 
such as pervades the ratios and relations of numbers. Now the 
only single cell in the hundreds of millions within my skull 
that will co-operate with cell 203 to make the first multiple of 

325 



365 (73°) > 1S ce H 5 2 7- So it was cell 527 that associated itself 
in the first place with the fragrance of heliotrope which happened 
to be impressed upon cell 203 ; and the association in fact was 
the image of the face of the friend who wore the flower. There- 
fore the fibre that first connected those cells was the one most 
likely to glow again under a new similar impulse. 

But it is not an old picture, an old fact laid aside all these 
years, and now dusted off to be used again, it is a new memory. 
When cell 527 was again excited there shone forth in my memory 
the image of the sweet face, but it was a new act, a new memory, 
produced by a new smell of heliotrope. 

The play on the stage proceeds and I follow its thread of 
interest, but the little by-play of memory pictures started by 
the odor of heliotrope, a play within a play, does not stop with 
the face thus recalled. Quickly another fibre glows and at its 
end cell 371 lights up, and so I see again in memory the swell 
of the gentle breast on which the flower reposed. Another fibre 
glows, and the costume she wore on that occasion is added to 
the mental picture. Cell 371 having lighted up, for similar 
reasons to those already explained, the cell that follows in the 
sequence must be 359. Now this is all determined by the centre 
through its invisible ties and sympathies with every other cell, 
and the resulting symmetries from its pervading influence, is 
best mentally visualized by help of the following diagram, where 
the arrows show the various directions the impulse takes from 
the centre ; the initial impulse starting from cell 203. 



326 




Now it might well have happened, as it does sometimes with 
me, and doubtless does with other minds, that the initial impulse 
should not proceed directly to its most logical end, (in this 
case memory of the face and personality), but involve itself at 
the very first instance, with a side issue, say the color of the 
flower and the ribbons that matched it. Such a complexity, 
caused by a double sensory initial impulse, will change the path 
to the centre ; and the resulting symmetries will appear in a 
different form. Let us say cell 287 received the sense impres- 
sion of color through the eye. But by no possibility can the 
influence of the centre (365), be dodged or evaded, (so long 
as it is not a case of dissociated personality or hypnotism, etc.) 
In the case assumed the same results previously reached, in- 
volves new paths and a changed symmetry of form, thus : 



327 



\ V 



/ A 



-m 



V /' 



-H527 



But here again the inherent and pervading harmony of num- 
bers is not disturbed. It will be observed that in this new form 
presenting the ancient swastika cross, nine cells are involved. 
The aggregate sum of these nine cells exactly balances the nu- 
merical value of nine centres. As sure as the centre will domi- 
nate every symmetrical group of cells, so sure will your per- 
sonality pervade and permeate every mental act of your life 
always with this saving clause, so long as you are yourself. 
Therefore be yourself under all circumstances. 

Some one is sure to ask, how about the intervening cells 
that actually exist in the line of the first "path" from 203 to 527 ? 
Why did they not become excited by the passing impulse and 
so confuse and possibly side track the main train of memory? 



328 



Now that, I believe, is exactly what does happen in minds devoid 
of the power of abstraction, and hence the need of cultivating 
that power as outlined in a previous chapter, and in minds which 
"scatter" easily and do not pursue directly the logic of the basic 
fact presented. But in minds which can abstract those inter- 
vening cells are as much ignored as if they did not exist at all, 
at least until they find their legitimate place in the sequence 
of memories : As if the path of logic from basic fact to legiti- 
mate inference swept around them, still true to the centre with- 
out necessarily actually touching goal each time. In which case 
other independent symmetries, inherent in those first interven- 
ing numbers, are lighted up and may be visualized as follows: 




But in this case we find a still larger number of cells in- 
volved, namely thirteen. And their inherent loyalty to the cen- 
tre is found in the fact, as in the former figure, that their aggre- 
gate sum exactly balances thirteen added centres. 



329 



In order to get even a faint idea of the "million fold mani- 
foldness" of our mental lives, let us call to mind that the whole 
chart is composed of only a few hundred cells out of the over 
six hundred million cells of the human brain; that the very 
few individual pairs of cells out of the few hundred that com- 
pose the chart, so far brought into action — not by the memories 
of events of the day, nor by the play on the stage, but by the 
single insignificant little incident of a smell of heliotrope, — 
that these few pairs outline a section so comparatively small 
that it contains, as a symmetrical group all told, only forty-nine 
cells. Then consider that as matter of fact every mental action, 
accompanying even a turn of the hand or a change of position, 
is constantly branching out into ever-widening spheres of mem- 
ories whose prodigious complexities stagger all efforts to follow, 
then turn to the picture of only a part of the complexities of 
symmetries and values involved in a little sphere of only forty- 
nine cells excited into direct action, (to say nothing of their mil- 
lion fold connections with other groups), — then down on your 
knees and thank God — especially in the morning, when you return 
from the land of dreams for the continued possession of your 
reason. 



330 




It will be found easy to follow the appropriate lines that will vis- 
ualize all the principal forms of the cross : Namely the swastika, (good 
luck symbol), the Egyptian symbol of life. The Roman or Latin cross, 
the Papal, the Patriarchal, St. Andrews, the Greek, and the cross of 
Malta. Other designs might be added, still preserving the numerical 
symmetries. 

There has been at times some wonderment expressed over the im- 
mense antiquity of some of the various forms of the cross. For example, 



331 



^r 



■, 



the so-called swastika and the Egyptian symbol of life; which last 
are the ones whose tops are shown by the little circles enclosing the 
group of four numbers in the four outer corners of this small section 
of the main chart. Such wonderment may possibly find relief in con- 
sidering that perhaps those very forms had their source and root in 
the fact that the normal operation of brain cell mechanisms may them- 
selves produce such forms — unconsciously of course — but perceptible 
to the eyes of the spirit of instinct, as it were, — to the Radio Conscious- 
ness of ELLU in other words. 

It does not yet appear just how the ever-widening spheres 
of memory activities, referred to as set in motion even by the 
most trivial facts of every day life, may involve hundreds of 
millions of other cells, outside the field of this particular motor 
setting centre with its 729 cells ; which not only involves new 
and wider spheres, but carry into them the pervading influence 
of the dominating personality of the first centre excited. But 
the illustration will hold good. 

Let us return once more to the basic facts. It is my brain 
that is being used for this supposititious illustration. We have 
thus far followed only a little way the ramifications of an im- 
pulse excited by an accidental smell of heliotrope — a little by- 
play enacted while the play on the stage was the main affair of 
attention. We assumed that the initial and governing centre of 
personality for my brain activities was set by Destiny at 365. 
On the preservation of the influence of that centre throughout 
the workings of the whole mechanism, must depend the domi- 
nance of my personality, that is to say, of my continued sanity. 

Another basic fact is the enormous multiplicity of cells and 
fibre connections that make up a human brain — they say six 
hundred millions cells, with "tree-like" fibre connections with 
every other cell. Now if the motor setting centre of my iden- 
tity requires a grouping into sets of 729 cells each, we have only 
to divide 600,000,000 by 729 to find out how many motor setting 

332 



centres I am blessed with. In round numbers it would be over 
eight hundred thousand "grand centrals," each with direct but not 
exclusive jurisdiction over its own group of 729 cells. We are 
next to assume that the whole six hundred million cells of my 
brain — or what I have — are all numbered from 1 up consecutively. 
As each cell is an individual entity, it must have its own inde- 
pendent number value. In not a single instance is any number 
actually duplicated. Yet 365, my personality, must appear some- 
how, and dominate every centre. This seems to complicate the 
problem. In fact, it simplifies it. Without it the scheme itself 
would quickly run into a meaningless jangle of misplaced num- 
bers. 

For, if we begin numbering a second group of 729 for a 
new "field" of mental activities, we must begin numbering where 
the first group left off, namely at 730. One might think that 
would be the very number of a new centre, since it is the first 
multiple of 365. And so it is — only it cannot escape the domi- 
nance of the unit that represents my personality, the initial cen- 
tre — my identity — 365. So we put 730, (only mentally), in a 
new centre, the real figures being 1,095, since that is 730 with 
365 added to it. Thus 730 is simply absorbed in the number 
of a new centre. Then the consecutive order of the count for 
the remaining 728 cells of a new "field," goes on under exactly 
the same system of precedence observable in the chart of the 
first Field of a Motor Setting Centre. 

In precisely the same way the numbering of a third group 
would follow; beginning where the last left off, which under 
this illustration (my personality) would be 1,460. Here again 
the vital point, the original personality symbolized merely for 
the sake of this illustration in the number 365, is the concrete 
unit which must be carried forward and added to every new 
centre started with the last consecutive number. Therefore, 

333 



the motor-setting centre of a third "field," in my brain, would 
be 1,825. So it becomes perfectly apparent that this scheme can 
be carried forward to any extent, with all its exquisite sym- 
metries preserved. 

So the numbering of centre and cells for a whole brain 
being now completed, it is easy to make the further application 
of the principle to wider and more complex activities of memory 
and attention. I began by saying I was seated at the play. We 
have seen how the chance entrance of a lady with a little bunch 
of heliotrope touched off the hair trigger of a new motor set- 
ting, with its resulting symmetries of exquisite memories. But 
we have not been in a position to see till now, how that inter- 
play of delicate memories could shine out in my brain and not 
mar or obliterate or even disturb in the least my general observa- 
tion of the actors, the scenery and the events of the stage. Those 
events were merely exciting into activities, other groups, which 
under the sway of the dominant personality — 365 — were bound 
to mingle harmoniously in the endless interweaving of new and 
ever new symmetries of form. 

It would be too tedious and quite useless to follow out 
these wider connections of groups and centres, and reproduce 
some of their symbolic visual symmetries of ever increasing 
complexities. The practical application of the principle to in- 
finity almost is made evident and that is enough. 



334 



psgrijtr j^gmbflltattL 

Reason and speech to a spirit free 

Are sandals of lead on a swimmer at sea. 



|IIIIIII|I F the dictionary of the very highest branch of 
IH t sH knowledge to which human reason can stretch 
|jp lit its utmost reach, namely pure mathematics, need 

Wb s^c contain only three words to cover the whole vast 

W^h^Mm^M range of its development, is it not also conceivable 
that our intuitional knowledge which far transcends conscious 
reasoning, may need no word vocabulary at all? That this is 
not the baseless assumption of a vague spiritualistic mysticism, 
I will show by quoting at once, what Professor Bertrand Russell 
of Cambridge, England, who is one of the most famous mathe- 
maticians of our day and generation, says in an essay published 
in the International Monthly (pp. 85-86-87). "People have dis- 
covered how to make reasoning symbolic, as it is in algebra, so 
that deductions are effected by mathematical rules. The great 
master of the art of formal reasoning, among men of our day, is 
an Italian, Professor Peano, of the University of Turin. He has 
reduced the greater part of mathematics (and he or his followers 
will, in time, have reduced the whole) to strict symbolic form, 

335 



in which there are no words at all. In ordinary mathematical 
books .... little phrases occur, such as therefore, let us 
assume, consider, or hence it follows. All these however, are 
a concession, and are swept away by Professor Peano. For in- 
stance, if we wish to learn the whole of arithmetic, algebra, the 
calculus, and indeed all that is usually called pure mathematics 
(except geometry), we must start with a dictionary of three 
words. One symbol stands for zero, another for member, and 
a third for next after. 

"What these ideas mean, it is necessary to know if you wish 
to become an arithmetician. But after symbols have been invented 
for these three ideas, not another word is required in the whole 
development. All future symbols are symbolically explained by 
means of these three. Even these three can be explained by 
means of the motions of relation and class (groupings) ; but 
this requires the logic of relations, which Professor Peano has 
never taken up." 

(These last few lines of italics are mine; the quotations 
are from extracts printed in the Monist for January, 1910.) 

We saw in the preceding chapter that the exercise of mental 
groupings, must in some unknown way involve the "logic of re- 
lations," since one of the reflex actions of such an exercise seemed 
to cultivate the powers of abstraction, which is only another way 
of naming the power of direct and exact, or consistently logical 
thinking. 

But there exists a fine distinction to be kept in mind, between 
this invention of mathematical symbols for facilitating the pro- 
cess of abstruse but conscious reasoning, and the natural sym- 
bolisms of the intuitive perceptions in states of abstraction. This 
last is what is meant by Psychic Symbolism. 

The symbols for conscious reasoning are necessarily fixed 
and rigid, and never vary their precise meaning. While on the 

336 



other hand, the symbols of the intuitive perceptions of sleep and 
abstraction flow into never ending changes of picturesqueness, 
yet whose basic elements are only three — Form, Color, Motion. 

So it is not inconceivable that there may yet be found the 
clue or "lien" thread of their "logic of relations." 

No matter whether we can understand how it is or not, a 
relation exists. That the meanings of the symbols of visions 
are not obvious is nothing against their inherent accuracy. 

"Obviousness is always," says Professor Russell, speaking 
of mathematical symbols in the work last quoted, "the enemy of 
correctness. . . . since people have tried to prove obvious 
propositions, they have found many of them false. Self-evidence 
is often a mere will-o'-the-wisp, which is sure to lead us astray 
if we take it as our guide." He had previously remarked, (pp. 
85 - 86), "It is not easy for the lay mind to realize the importance 
of symbolism in discussing the foundations of mathematics, and 
the explanation may perhaps seem strangely paradoxical. The 
fact is symbolism is useful because it makes things difficult." 
(The italics are mine.) 

Dr. Paul Cams takes exception to this and says, "we would 
not say that 'symbolism is useful because it makes things diffi- 
cult,' but because it makes thought exact, and though it prove 
difficult in the beginning, it will make exact thinking easy." This 
recalls the pithy saying of the prophet, "It is the glory of God to 
conceal things." (Prov. xxv, 2.) 

I have promised to steer clear of all church questions, but 
I cannot resist repeating at this point that it seems to me, an 
outsider, passing strange that the theologians do not make more 
of this their most powerful argument. If it is the glory of God 
to conceal things, is it not I wonder, because God knows it will 
promote the cultivation of Idealism? Don't the domines know 

337 



^T 



that that is the only antidote for the deadly (spiritual) poison 
of materialism which the scientists, unwittingly perhaps, have 
been dosing out to the masses? 

Perhaps the most significant fact of these times is the rapidly 
growing number of people who have developed a belief amounting 
to conviction in the existence of an outside, independent intelli- 
gence, which is intimately connected with every happening of 
life. Indeed, even science itself is convinced to the extent that 
it is actually inventing theories of a psychophysiological basis for 
all its phenomena. 

Furthermore, belief in the possibility of tapping the great 
common reservoir of knowledge, is even more wide spread than 
belief in its existence. The wide spread popular application of 
course, is, naturally, a desire to know the future. For I appre- 
hend that the deep significance under this universal movement of 
inquiry into the meaning of psychic phenomena, is really the in- 
satiable desire and lurking expectancy of humanity to know the 
future, never before as imminent as now. 

"It has always seemed to me," says Maurice Maeterlinck, 
"almost incredible that we should not be able to know the future." 
And Dr. Arnaldo Cervesato says, in a recent issue of the London 
Annals of Psychical Science that "all who admit of the existence 
of Destiny will see nothing more than natural in the fact that 
she indicates the way at each turning of the road." 

So the question comes to this. Is there any practical com- 
mon sense way of cultivating the power of translating to con- 
sciousness, the symbolisms of this superior intelligence that mixes 
in the affairs of human life most closely in certain states of ab- 
straction ? 

For again, it must be observed that the best evidences we 
have of the normal methods of such communications are symbolic 
in nature. That is to say, dreams and visions, whether of deep 

338 



sleep or of states of abstraction resembling sleep, very rarely 
produce the slower vibrations of sound, which of course, is the 
exclusive phonetic basis of our speech. 

On the general question of psychic symbolism, I cannot do 
better than quote at some length from lucid and masterful ar- 
ticles contributed to the Annals of Psychical Science (London) 
Vol. VI, pp. 235-366, by Ernest Bozzano. 

"From the point of view of scientific and philosophical ab- 
straction, in the domain of thought all is symbolic, from the 
manner in which the organs of sense enter into relation with 
the reality hidden behind the phenomena representation, right 
up to the intricate elaborations of human language, which is an 
abridged and conventional form of primitive symbolism, verbal, 
graphic or by gesture. 

"Art itself is only an exalted form of symbolism created to 
complete the insufficiency of language. True and great poetry 
consists in clothing thought with symbolic images capable of 
transmitting to the reader, delicate shades of feeling and aspira- 
tion which cannot otherwise be communicated. Similarly the 
plastic arts, by means of representative symbols, objectify in 
marble, or on canvas, states of mind or impressions of surround- 
ings which cannot be completely expressed by ordinary verbal 
language. Finally, music is but the most sublime form of sym- 
bolism, translating aspiration and intention into terms of har- 
monious vibrations ; one is almost disposed to define music as : 
a revelation of states of mind syntonising with supersensible 
reality. 

"My object in making these remarks is to suggest that from 
the above indicated point of view the human psyche (soul) ex- 
ists and expresses itself in a zvorld of purely symbolic represen- 
tations" — (The italics are mine.) 
— . . "There is metaphysical symbolism every time an idea 

339 



^ \ 


1 








\ 



is transmitted by means of representations which are not re- 
productions." 

And again after speaking of the ideographic transmission 
of a "subliminal message," a most unfortunate term — indirectly, 
by forms differing from the idea to be transmitted, Professor 
Bozzano says : 

"There exist other cases, however, in which the forms of 
symbolism, instead of arising in conformity with psychological 
laws of association, by contiguity and similarity, seem, on the 
contrary, to spring into consciousness independently, as if pro- 
voked by a sub-conscious, or even extrinsic will, a will often 
incapable of transmitting the idea otherwise than by symbols, 
but often also thus acting with intention. These are the cases 
which deserve the closest study." 

At this place, I want to make a general assertion of a very 
sweeping kind, and will say in preface to it, that for establishing 
the point it is not necessary to either accept or reject the theory 
of the spiritists that cases of supernormal symbolism arise 
from the active influence of the disembodied spirits of friends 
(or enemies) in the other world. They may or they may not. 
The present point is, that through untold ages and generations 
inattention to the fact of such mysterious mental symbolizations 
in every day life — particularly in sleep, and the active rejecting 
and scorning of the study of dreams as anything possibly worth 
while, a fixed habit of instantly forgetting such symbolizations 
has been formed. So that we, of this late day, do not even 
know how to begin a systematic rescue of the symbolic message 
vehicles of sleep perceptions, from being immediately jumbled 
into the numberless hidden cells and secret dungeons of that 
great storehouse with its blind bolts and locks, of things once 
perceived and forgotten, over whose dark portal medical science 
has chiseled the apt inscription cryptomnesia. 

340 



Only it is more general than supposed. It is the universal 
blight. 

This then is the bold assertion I would make: Could the 
poorest and humblest man of ordinary intelligence, experience 
and observation, recall things perceived, asleep or awake, and 
forgotten, from his storehouse of unconsciousness, for instant 
application to any ordinary problem of life, his insight and pen- 
etration to the heart of the problem would be vastly more sure 
and conclusive, scientific and lucid, than the slowly reasoned 
out results of the most learned philosopher in the world, taken 
at his best, but under the universally existing handicap of cryp- 
tomnesia. 

There is a vast accumulation of evidence already, and 
every day it is multiplying in metapsychical books, that goes to 
prove the fact, that truths in any way once even momentarily 
perceived, though apparently utterly lost to consciousness, are 
never really lost and may be recalled. 

As the deepest perceptions are doubtless formed in sleep, so 
sleep or a condition resembling it, is the only one which can 
again throw back the double bolts to memory's awakening. On 
this very point I again quote from Professor Bozzano's article. 

"During physiological sleep, thoughts and memories are in- 
clined to take on an emblematic form and to dramatise them- 
selves. This is due to the almost total suppression temporarily, 
of the peripheral of sensorial perceptions and to the inactivity 
of the inhibitory centres, with the consequent suppression of a 
multitude of associative moderating links between the various 
centres of ideation. Under these conditions each activity which 
may exist in some psychic centre, being no longer arrested, is 
intensified in such a way as to inevitably take on an objective 
and active form. This condition is propitious to the accidental 

341 



emergence from the depths of consciousness of the most dis- 
tant memories." 

The habit of "crystal gazing" is a form of self hypnotising 
which brings about a state of abstraction closely resembling 
sleep, and Maury in his classic work quoted by Professor Boz- 
zano, Le sommeil et les Reves, gives an extraordinary and typ- 
ical case of symbolic cryptomnesia. Maury says : 

"On March 20th, I happened to want the date of Ptolemy- 
Philadelphus, which I could not recall, though feeling sure that 
I knew it, and that I associated it with some event of importance. 
When looking in the crystal some hours later, I saw a picture 
of an old man with long white hair and beard, dressed like a 
Lyceum Shylock, and busy writing in a large book with tarnished 
massive clasps. I wondered much who he was, and what he 
could possibly be doing, and thought it a good opportunity of 
carrying out a suggestion which had been made to me, of ex- 
amining objects in the crystal with a magnifying glass. This re- 
vealed to me that the old gentleman was writing Greek, though 
the lines faded away as I looked, all but the characters he had 
last traced, the Latin numerals lxx. (symbol of a Greek trans- 
lation of the Hebrew Scriptures, the Septuagint.) 

"Then it flashed into my mind that he was one of the Jewish 
Elders at work on the Septuagint and that its date, 277 B. C., 
would serve equally well for Ptolemy Philadelphus. It may be 
worth while to add, that though the fact was not in my con- 
scious memory at the moment, that I had once learnt a chro- 
nology on a mnemonic system, which substituted letters for 
figures, and the memoria technica for this date was, 'Now Jewish 
Elders indite a Greek Copy.' " (The italics and parentheses are 
mine.) 

Many other examples of various kinds might be cited, but 
I have purposely chosen those which relate to symbolic visuali- 
se 



zations, because as Professor Bozzano says, this kind is "much 
more frequent than auditive, graphic or mimic manifestations. 
This is partly due, probably, to special conditions necessary for 
their production, (sleep or abstractions), and also it is conform- 
able to the general rule in all metapsychical manifestations of 
a sub-conscious origin, which is, in its turn, in direct relation 
with the supremacy which the visual type presents over all 
other forms of psychic idiosyncrasies." 

In brief, Professor Bozzano in drawing his extremely pers- 
picaceous views to a close, remarks concerning certain yet more 
abstruse forms of psychic symbolism that "although subject to 
associative determinism, seem to be elicited by and directed 
towards a purpose previously determined by a will which is not 
exactly that of the percipient." 

So, most of the great scientists arrive, like Myers in his 
wonderful book Human Personality, at an acknowledgement, 
more or less pronounced, of the bare possibility that the unknown 
will or intelligence that operates, may be a spirit. But are hon- 
estly perplexed and uncertain as to whether or not it may be 
considered a spirit of the dead, or some unknown pozver of the 
Prescient Self. 

Two important points are to be noted here. 

(i) The indubitable existence of a prescient intelligence 
of some sort. 

(2) The guiding intentions of which, when understood, 
are distinguished for morality and wisdom. These are the gold- 
en facts. 

Professor Bozzano further says, p. 351, "When the predic- 
tions" (of premonitory symbolism), "contain messages which 
tend to excite base human passions, such as greed of gain, the 
symbolic forms in which they are conveyed are of a kind which 
cannot be understood until the event is accomplished." 

343 



^ 



In another place he quotes from Maryatt's book There is no 
Death : "It is one of the commonest remarks made by stupid 
people, 'If the spirits know anything, let them tell me the name 
of the winner of the Derby and then I will believe them, etc. I 
was speaking of this once to 'Dewdrop' " (a mediumistic spirit) 
"and she said, 'we could tell if we chose, but we are not allowed 
to do so. If spiritualism was generally used for such things, 
all the world would rush to it in order to cheat one another. 
But if you will promise me not to open it until after the Derby 
is run, I will give you the name of the winner now in a sealed 
envelope, to prove that what I say is the truth.' We gave her 
the requisite materials, and she made a few marks on a piece 
of paper and sealed it up. 

"It was the year that 'Shotover' won the Derby. The day 
after the race, we opened the envelope and found the drawing 
of a man with a gun in his hand, a hedge, and a bird flying azvay 
on the other side." 

How much easier to have written the word "Shotover!" 
But true to the principle and nature of supernormal perception, 
the message was in symbolic form. 

It is certain that the power of this Independent Intelligence 
to impart intuitions, premonitions, presentiments, etc., is called 
into direct exercise in every day life, in almost innumerable 
instances. That we are as yet too stupid to heed them is not 
against the fact. It is, as matters of fact, well known to almost 
everybody of mature years, that one of the commonest manifes- 
tations of the existence of a power of prescience, is seen in 
those sudden previsions of a letter or message about to arrive — 
which presently does arrive exactly as foreseen. 

All cases of prevision, where circumstances are foretold so 
minutely in detail, (even including sometimes exact atmospheric 

344 



conditions at a precise hour, which are unforeseeable), as to 
preclude the hypothesis of chance coincidence, "must be regarded 
as true examples of premonitory symbolism." 

And of all the observed cases of symbolism, multitudes of 
which are recorded, those of a premonitory nature ,are most com- 
mon and frequent. Even in those extremely rare cases of 
post mortem symbolism, when scientists, after the most rigid 
methods of examination are exhausted, are inclined to believe 
that the information may after all be imparted by the spirit 
of the deceased, psychological research shows most conclusively 
at all events, the fact of the intervention of some intelligent 
intention, extraneous to that of the percipient's conscious 
will, whatever its source. 

"These emblematic representations" says Bozzano, "indicate 
the path taken by the subconscious message in order to reach 
the normal consciousness, a path which varies according to the 
individual idiosyncrasies of the percipient and his subconscious 
interests. . . It is desirable to note on the one hand that 
sometimes the route followed in the transmission, or the trans- 
lation into sensorial terms, of a supernormal perception only 
depends on the condition in which the percipient is at the moment 
of the transmission : that is to say that each time that the sub- 
ject is asleep or absorbed in some occupation, or even concen- 
trated upon a crystal, subconscious perception can only emerge 
upon the plane of consciousness by the one sensorial route avail- 
able at the moment, namely, that of an image." (The italics 
are mine.) 

"It is therefore all the more demonstrated that these forms 
only denote the path of least resistance available for the trans- 
lation of a subconscious perception into sensorial terms, which 
varies according to circumstances. . . It is enough to observe 

345 



that metapsychical symbolism conforms itself to the known laws 
of association by contiguity and similarity, certain extraordinary 
incidents compel us to seek, much further for their psychogenesis 
in order to ascertain whether the associative process depends 
only on the functional determinism of the psychical centres 
implicated, or whether, on the contrary, indications may be 
formed which lead us to detect elements of intention more or less 
exterior to the percipient, which initiate, direct and use the de- 
terminism itself for predetermined ends." 

From an exhaustive and masterly review of a large number 
of cases in point this author concludes as follows: 
— . "We have found unmistakeable traces in favour of the hy- 
pothesis that the subconscious will of the agent, sometimes directs 
the development of the symbolism — a hypothesis which is scien- 
tifically legitimate, although difficult to practically demon- 
strate. . . 

"I was constrained to remark that in the same category of 
phenomena incidents were found which were not capable of 
psycho-physical interpretation, leading us to the assumption of 
the existence of a subconscious Ego endowed with psychic fac- 
ulties unknown to the conscious Ego, and of a superior quality." 
(The italics are mine.) 

The only exception I would take is to the too vague phrase 
"subconscious Ego," as a name for a new and extra faculty 
of mind created unwarrantably by the psychologists. It's a 
palpable circumvention of the plain old fashioned Instinct, now 
refined into a faculty of a higher grade than pertains to animal 
preservation alone. There is no need to hunt mythical and mys- 
terious new senses. But the logic of Professor Bozzano's con- 
clusion is irresistible. It establishes beyond the raising of an 
eye-brow that ELLU is no illegitimate mental child begot of a 

346 



wayside flower in paths of psychological dalliance, but a true 
offspring of Superorganic Energy. 

To continue the quotation : "This conclusion became more 
necessary in cases of phenomena of telaesthetic symbolism. At 
this point an example was quoted in which there were obvious 
indications of intention, which although still indefinite, was ex- 
traneous to the will of the percipient and seemed to start or 
direct the psychic determinism for predetermined ends. 

"These indications became certainties when we turned to 
premonitory symbolism, and, if it was not yet possible to scien- 
tifically ascertain the psycho-genesis of the intention which 
manifested, it was nevertheless necessary to acknowledge, even 
whilst desiring to keep to the simplest explanation, that we were 
-face to face with facts which attested indisputably the psychic 
superiority of the subconscious faculties over the conscious ones, 
with all the theoretical consequences involved. . . 

"We are further led to recognize that this determinism, far 
from appearing always to function blindly, sometimes shows 
itself in such a way that it must be held to be started and di- 
rected for the accomplishment of a purpose by a will which is 
certainly not that of the percipient, nor, in many cases, that of 
a telepathic agent. These are conclusions which may be legit- 
imately accepted without departing from scientific methods of 
research. 

"I do not at present intend to proceed further in the search 
for causes ; but with regard to these it may legitimately be as- 
serted that even if this intention resided exclusively in the sub- 
consciousness, these facts would logically lead us to believe in 
the existence of a subliminal self provided with new faculties 
endowed with a will of its own, and possessing a mentality su- 
perior to that of the normal Ego; faculties, a will and a mind 
which are now sensorial, that is to say, independent of the law 

347 



of natural selection, and therefore imply a different destiny." 

All of which further tends to establish the legitimacy of 
ELLU as a true Child of Superorganic Energy. 

Any light on the methods, motives or system pursued by 
this supposititious faculty of subconsciousness, in selecting the 
special symbol it will use for any particular event, would be 
of the utmost practical value and interest. But, unfortunately, 
according to the "spirits" themselves, the effort is always tenta- 
tive and the symbol only approximates a fit for the idea to be 
pictured. Doubtless because the world of intuitive perceptions 
is so immeasurably superior to our world of language with 
its Time and Space limitations. 

A very pretty illustration of this point is found in the re- 
port of the "mediumistic personality" of a supposed spirit of a 
little child, "Nelly," as published in the Proceedings of the So- 
ciety for Psychical Research, Vol. xvn, pp. 122, 127, 208. Mrs. 
Thompson was the name of the medium, and the spirit speaking 
through her was supposed to be that of her own little girl, who 
died very young. Nelly volunteers information in her own 
peculiar childish way, as to the manner in which she arrives 
at the names of people, who are total strangers to her. 

"Funny the way I get names," says Nelly, "I get an as-_ 
sociation with flowers, or trees, or places, or all kinds of things. 
I see these like a panorama." 

On another occasion, replying to Mrs. Varrall, who writes 
the account and whose mother's name was Mrs. Merrifield, Nelly 
said, " 'Merrifield, Merriman, Merrithought, . . . Mrs. 
Merrithought, that is not quite right; it's like the name of a 
garden,' and after in vain trying to give me the name exactly, 
she said: T will tell you how names come to us. It's like a 
picture: I see school children enjoying themselves. You can't 
say Merrimans because that's not a name, nor merrypeople.' 

348 



Nelly later on spoke of my mother as 'Mrs Happyfield or Merri- 
field,' with indifference." 

And again in Vol. xvm, p. 228, Nelly gave the name of 
a man as Harper. 

"Q : 'How did you get the name ?' 

"Nelly: 'It was like the picture of a man playing a harp, 
and as you can't say Harpist, I say Harper.' " 

On a former occasion, Vol. xvn, p. 127, Nelly explained 
that she herself knew when she was exactly right by means of 
"a feeling of satisfaction when the right association is found, 
which tells me it is right." 

Referring again to the quotations from Professor Bozzano's 
most admirable contribution to the Annals of Psychic Science, 
written for the scientific researchers themselves, I desire to add 
that of course, with them for an audience, he had to use the 
terms which the psychologist had already endowed with pe- 
culiar significance to express ideas involved in their theories. 
So it has come about naturally enough that they all use such 
expressions as subconscious mind, subliminal self, subconscious 
Ego, and plain subconsciousness quite indifferently. 



349 



Sty? Qtym Uaga nf IttmtatuitL 

(Etftttatntttg Examples at fomarkabl? Irarot*? unh 
% ffentolum of S>U tp. 



innumerable and apparently unclassifiable 
f;^ p f H| methods of divination as practised in all ages, are 
lH lil ^ n reality readily reducible to three main divisions 

Ivl WM or classes. It is a striking fact that these three 

Wv^izz^^M ways are better, more clearly and succinctly out- 
lined in the sacred writings of the ancient Hebrews than else- . 
where in literature, which fact receives more particular ref- 
erence in previous chapter. 

The Century Dictionary states that the first attempt to raise 
divination to the dignity of a science is attributed to the Chal- 
deans ; that the innumerable forms which have been in use for 
thousands of years may be reduced to two classes : ( i ) that 
effected by a kind of inspiration or divine afflatus; (2) and 
that effected by the observation of the collocation of things, 
falling of lots, etc. This classification is imperfect and unsatis- 
factory. Bacon's arrangement in his Advancement of Learn- 

350 



ing as quoted in the above work, would be much more accept- 
able if less ambiguously expressed; but this, too, is inadequate. 

"Divination," says Bacon, "hath been anciently and fitly 
divided into artificial and natural; whereof artificial is when 
the mind maketh a prediction by argument, concluding upon 
signs and tokens ; natural is when the mind hath a presentation 
by an internal power, without the inducement of a sign." 

It is true that all of the innumerable forms and methods 
of divination practised from the remotest antiquity, seem upon 
analysis and sortation, to fall naturally into one or the other 
of the divisions named by Bacon. But this classification leaves 
something to be desired. Instead of natural and artificial, I 
would suggest the terms Direct and Indirect ; but I would 
sub-divide the Indirect class into two, and call it Personal and 
Impersonal, so that we should thus have the Biblical Three 
ways, as outlined in the following arrangement. 



THE THREE WAYS. 

I. Direct and strictly personal, as in dreams and 
intuitions, etc. 
II. Indirect, but personal by Instrumental Aids, 
as in the Oracle of Aaron's Breastplate, cast- 
ing lots, etc. 
III. Indirect and impersonal by intervention of 
another mind mechanism, as in prophecy, 
clairvoyance, etc. 

I. The direct or personal way — relating distinctly and di- 
rectly to the self. That is to say all direct mental impression, 
or influences of a purely personal nature, concerning the indi- 

351 



vidual recipient, would belong to the first class : namely by 
dreams, or by mental abstractions resembling sleep and its 
"visions of the night," and by presentiments, intuitions, pre- 
monitions, inspirations, etc. The Research Societies have found 
authentic documentation of this highest class of psychic phe- 
nomena especially difficult to obtain, simply because of its purely 
private personal character. At the same time after over thirty 
years of the most persistent patience in piling up evidence of 
the other sort of phenomena, they are only just beginning to 
realize the supreme importance of this very class as pertaining 
more directly to the problem of human destiny. 

As to direct information gained during sleep, "who can be 
surprised," said the old Syrian pagan Iamblicus, "that the mind, 
which contains in itself the principles of all that happens, should 
in this, the state of liberation, sleep, discern the future in those 
antecedent principles, which will make that future what it is 
to be." 

So persistently perverse has been the habitual attitude of 
mankind for unnumbered centuries in considering the visions 
of the night as disordered phantasms — "vapours of the blood" 
— not as born of the activities of the genius of the Red element, 
Instinct, but as congestions of dark blood in the brain, from a 
disordered or overloaded stomach, that the mind has at last" 
been unconsciously taught to refuse them as impressions un- 
worthy for memory to retain. 

I believe that universal habit alone explains why dreams 
are, as a rule, almost instantly forgotten, and are so seldom re- 
called later, so the meanings of their symbolisms are too seldom 
detected. ' A curious analogy might be drawn between the pu- 
erile messages received at seances, purporting to come from such 
spirits as Julius Caesar or George Washington, and the fantastic 
vagaries of dreams. It is possible that in the case of dreams 

352 



they appear to us fantastic only because they are symbolisms, 
and their interpretations are lost through partial or imperfect 
reproduction in memory. For instance : 

Ben Jonson told Drummond that he lay awake one whole 
night, gazing in mute admiration and enchantment on his own 
great toe ; for surrounding it in Lilliputian miniature were the 
inhabitants of Carthage and Rome and Tartary and Turkey in 
bewitching varieties of manners and costumes. "But," said he, 
"I was at the same time aware it was all illusion." 

The whole significance of the tale for us, is in his conclud- 
ing remark. The cultivated state of suspicion that the ac- 
tivities of the consciousness in any state of abstraction at all 
resembling sleep, must be necessarily foolishness, was the very 
state to repel both memory of the more significant details, and 
apprehension of the whole, as a possible symbol of something 
of great moment to him. 

To get direct results from this first division of the three 
great ways of divination, the right state of mind is an absolute 
essential. In a word, faith in your ELLU. There is a great 
wealth of material from authentic history to maintain this point. 
I will cite a few only. The selections are of various kinds, to 
illustrate the different results desired by the subject who dreams. 
Such, for instance, as in one case to gain some point of hidden 
knowledge or elucidation of a vexing problem ; or to effect 
some elusive, complex and puzzling arrangement of given ele- 
ments in some desired construction ; or those otherwise unac- 
countable perceptions of abstract truths absolutely beyond the 
reach of unassisted intellect, such as the work of Newton in his 
moments of rare abstractions, or the astounding prodigies of 
calculation, equally beyond reasoning out, as in the cases of 
Zerah Colburn and Buxton and others — which no theory has 
ever satisfactorily accounted for. 

353 



\ 



Dreams and visions relating strictly to revelations of knowl- 
edge, solving of problems and the like, earnestly desired by the 
dreamer, are probably not more common than the fact of the 
intuitions of destiny, but they are vastly more common in the 
authentic records of investigations. I take for example from 
the Biography of Professor Agassiz, by his widow, (Cyclopo- 
nia spinosum Agassiz, Researches, Vol. IV, p. 20.) 

"He had been for two weeks striving to decipher the some- 
what obscure impression of a fossil fish on the stone slab in 
which it was preserved. Weary and perplexed, he put his work 
aside at last and tried to dismiss it from his mind. Shortly 
after, he waked one night persuaded that while asleep he had 
seen his fish with all the missing features, perfectly restored. 
But when he tried to hold and make fast the image it escaped 
him. Nevertheless, he went early to the Jardin des Plantes, 
thinking that on looking anew at the impression he should see 
something which would put him on the track of his vision. In 
vain — the blurred record was as blank as ever. The next night 
he saw the fish again, but with no more satisfaction, when he 
awoke, it disappeared from his memory as before. Hoping that 
the same experience might be repeated, on the third night he 
placed a pencil and paper beside his bed before going to sleep. . 
Towards morning, the fish reappeared in his dreams, confusedly 
at first but at last with such distinctness that he had no longer 
any doubt as to its zoological characters. Still half dreaming 
in perfect darkness, he traced these characters on the sheet of 
paper at the bedside. In the morning, he was surprised to see 
in his nocturnal sketch features which he thought it impossible 
the fossil itself should reveal. He hastened to the Jardin des 
Plantes, and, with his drawing as a guide, succeeded in chisel- 
ling away the surface of the stone under which portions of the 
fish proved to be hidden. When wholly exposed, it correspond- 

354 



ed with his dream and his drawing, and he succeeded in clas- 
sifying it with ease." 

And for an example of desired and difficult construction, 
take the instance of the invention of the first sewing machine. 
It is related that Elias Howe's remarkable solution of that 
baffling problem in mechanics, was consummated only after a 
vivid dream during one night's sleep, which pictured to him a 
radical departure in principle, from all his previous efforts. 
And, as usual in great strokes of genius — helped out by ELLU — , 
the crowning idea was marked by simplicity itself, namely, the 
threading of the needle at the other end, i. e., at the point, instead 
of in the old way. 

So again, in instances of rare combinations of the consti- 
tuent elements of a new production, as in compositions of music, 
La Sonata di Diavolo of Tartini was the product of one of his 
dreams. He tells the tale himself as follows : "One night, it 
was in the year 171 3, I dreamed that I had made over my 
soul to his satanic majesty. . . Among other freaks it came 
into my head to put the violin into his hands, for I was anxious 
to see whether he was capable of producing anything worth hear- 
ing upon it. Conceive my astonishment at his playing a sonata, 
with such dexterity and grace as to surpass whatever the im- 
agination can conceive. I was so much delighted, enraptured 
and entranced by his performance, that I was unable to fetch 
another breath, and in this state, I awoke. I jumped up and 
siezed upon my instrument, in the hope of reproducing a portion 
at least, of the unearthly harmonies I had heard in my dream, 
but all in vain ; the music which I composed under the inspira- 
tion, I must admit the best I have ever written, and of right I 
have called it the "Devil's Sonata ;" but the falling off between 
that piece and the sonata which had laid such fast hold of my 
imagination is so immense, that I would rather have broken 

355 



my violin into a thousand pieces and renounced music for good 
and all, than, had it been possible, have been robbed of the en- 
joyment which the remembrance affords me." 

Figuratively speaking, Tartini's account shows that he never 
once dreamed of the true state of things pertaining to sleep — 
where noise never obtrudes. It did not dawn upon him that 
he had seen music in his dreams in its only true terms of Form, 
Color and Motion, so wedded was his intellect, like that of most 
musicians, to the illusions of the brain through the ear. The in- 
stant consciousness of noise obtrudes that instant are you awake. 

There is a curious story connected with the production 
of another celebrated piece of music, the Requiem of Mozart. 
During its composition, the spectre of a melancholy man in 
black appeared. He persistently repeated his visits to the mu- 
sician, taking great interest in the composition, and even urged 
its completion without delay. After it was finished, the phan- 
tom returned no more. But very soon afterwards the requiem 
was chanted over Mozart's own grave. 

"In tracing the mystery of a dream," says Dr. Walter Coop- 
er Dendy, senior surgeon to the Royal Infirmary, London, Eng- 
land, in a quaint little volume, The Philosophy of Mystery, p. 
1 80, "to its association with our immortal essence, reason will at 
length be involved in a maze of conjecture." Of course this is 
strictly true. But many hitherto inexplicable phenomena are at 
least partially elucidated by no longer denying to the despised 
and ignored genius of the Red element of life, personified in 
ELLU, a participation in the "immortal essence," whatever that 
may be. 

Instinct may operate at any time without the mental act 
of reflection. It may reflect, but reflection is not necessary to 
it as it is to intellect. So prodigies of genius are sometimes 
produced, which would have been impossible to the intellect 

356 



of the subject. Intellect presupposes maturity. But Mozart 
composed a sonata at the age of four. By the force of intellect? 
Oh, no. By assuming a state of abstraction more favorable to 
the operation of some intuitive faculty of his instinct, where 
reflection and concentration operated "instinctively" as we say. 

Dr. Dendy relates the story of a little girl, Louisa Vining, 
who was called the Infant Sappho, who even eclipsed Mozart. 
At the age of two years and eight months, she sang repeatedly 
a melody perfectly new, and so perfect, that it was written down 
from her lips, and was called "The Infant's Dream." "The 
little creature," says Dendy, "was in such a state of apparent 
abstraction, that it was believed by all around her that she walked 
and sang in her sleep." (The italics are mine.) 

Dr. Samuel Johnson relates a dream to show that reflection 
is absent during sleep. His dream was that he had a contest 
of wit with some other person, and that he was very much 
mortified because his opponent got the better of him. Which 
went to show that he could not have reflected upon it, since 
if he had, his judgment would have told him, that his supposed 
antagonist was in reality a part of himself. (That is to say, 
it was his ELLU, who, of course, possesses superior wit.) 

Voltaire says in Dictionaire Philosophique, "I have had, in 
my dreams, reflections in spite of myself, in whch I had no part. 
I had neither will nor freedom, and yet I combined ideas with 
sagacity, and even with some genius. . . Whatever theory 
you adopt, whatever vain efforts you make to prove that your 
memory moves your brain, and that your brain moves your 
soul, you are obliged to admit that all your ideas come to you, 
in sleep, independently of you and in spite of you — your will 
has no part in them whatever. It is certain, then, that you 
may think seven or eight hours consecutively, without having 
the least desire to think, without even being aware that you do 
think." 

357 



Voltaire found his opinions in good company for once, 
for as Elihu the son of Barachel the Buzite said to Job, "For 
God speaketh once, yea, twice, yet man perceiveth it not. 'In 
a dream, in a vision of the night, when deep sleep falleth upon 
men, in slumberings upon the bed, then He openeth the ears of 
men and sealeth their instruction." 

Coming back to profane history, Socrates believed in the 
divine origin of dreams and omens and Tertullian maintained 
that the Deity had a special purpose in every dream. Owen 
said that sleep and presentiments were "one chief source of 
our knowledge." 

"Do not tell your dreams to another," said Epictetus. How 
little that good advice has been generally followed in the present 
day, at least, may be inferred from the astounding growth and 
pretensions of all manner of occult frauds in general. If fol- 
lowed, it would surely make fortune tellers, fake astrologers, 
and advertising mediums and clairvoyants, much less conspic- 
uous in the advertising pages of newspapers. Now while I 
would repeat the sage's good advice, I would do so with this 
amendment: — Make a note of your dreams in your own private 
Dream Diary. Do not prattle about it. Just quietly make your 
private record, and watch future results. No harm in that, but 
rather the potentiality of priceless knowledge. You may thus, 
perhaps, learn to heed your own soul's voluntary promptings 
through the radio-consciousness of ELLU. 

I do not pretend to be qualified or able to discuss either 
the psychological or physiological problems of sleep. A recent 
book by Hereward Carrington, Nutrition and Vitality, presents 
some very striking ideas and arguments concerning the purpose 
of sleep. He argues that the old law of Conservation of En- 
ergy, is a glaring misfit, at least, as applied to human vitality as 
a sole product of food. 

358 



As to the main purpose of sleep, Hereward Carrington 
may be right or John Bigelow, LL. D., may be right. How 
can I presume to say? Its purpose may be purely somatic, as 
the materialists think, or its hidden purpose may be mostly 
spiritual and divine. I suppose the real truth may be some- 
where between these two extremes. If one could find out just 
when sleep began — in what earth life relation or condition sleep 
and death were first called into existence, that would be a good 
beginning on which to formulate a guess. Because, according 
to some advanced biological theories the original or primitive 
protoplasmic cell was not endowed either with the property 
of Death or Sleep. (Wisemann.) If that be true, then some 
new condition in the cell's experience must have first brought 
about this now imperative necessity of all metabolic organisms 
for sleep. 

I am unaware whether this direct question has ever been 
propounded in any biological theory. It would be interesting 
to know. Primitive protoplasm, they say, was not endowed 
with the properties of sleep and death. It is probable that that 
first matchless pair of artisan inventors and architects of meta- 
bolic organisms — endoderm and ectoderm, never once slept. Not 
once in all the immeasurable and bewildering work of organic 
structure building — at least not until they became involved in 
the rudimentary foundations for a connective nervous system 
which the first forms had not, and even then, sleep was not for 
them, but only for that gray part of the system, and for nothing 
else. 

Whatever its profound and inscrutible purpose, beyond all 
our guessing may be, sleep was doubtless first invented for the 
necessities of the gray element alone. Whatever tools and won- 
drous mechanisms based upon mechanical powers and natural 
laws, man's intellect has since invented, their prototypes were 

359 



used instinctively by endoderm and ectoderm, in root, plant, 
flower, seed and animal structure, long, long before the advent 
of man. And to this day, the Red cell, with its "vast intrinsic 
stores of lasting energy," is constantly and directly bathed by 
that ocean of Independent Intelligence where sleep is unknown; 
while the brain and the nerves are but the delicate mechanisms 
invented for the exigencies of intellect alone. 

And that brings us to the promised diagram of sleep, 
omitted from the scheme of life faculties for this chapter. It 
seemed desirable to explain first, why the star of the Present 
Moment in each instance has been shown as in a position at 
the top of the diagram. That was only because the brain was 
symbolized as occupying the upper half of the Bubble of Life. 



360 



ttty? ffcttMum of Blwp. 



PRESENT X MOMENT 




Scheme showing its Diurnal swing from midnight of yes- 
terday to midnight of today. (Not theological.) 



THE general idea is to present a conceivable way in which 
consciousness may make an excursion during sleep, out into 
the perceptive sphere of Instinct, and there gather up from that 
Radio Consciousness which I have supposed to exist between 
instinct and soul, such communicable information as may be 
permitted to earth life consciousness. The communications 
when not direct, might appear in the shape of vague presenti- 
ments or intuitions. 

We are possessed of a faculty which the psychologists often 
refer to as the waking consciousness, that is, the reasoning, log- 
ical consciousness. But the Radio Consciousness of ELLU is 
that faculty which we all possess, which sleep surely and per- 
haps even death — never obscures. Radio Consciousness is rep- 
resented in the diagram by the space between the soul and the 
Instinct which embraces the soul's memory and the consciousness 
of Instinct as symbolized by the two outermost circles respect- 
ively. To avoid all confusing repetitions of words, this diagram 
omits the names of all the other "faculties." But they are sym- 
bolized by the smaller circles, in precisely the same order as 
shown in the scheme of life Faculties on a former page; namely 

363 



beginning with Identity (the common centre of all the circles 
or bubbles) ; then Memory, (which is symbolized by the inner 
or concave side of every circle) ; then consciousness, (symbo- 
lized by the convex or outer side of every circle) ; then the five 
senses in their order, Touch, Smell, Taste, Hearing, Sight. 

But the symbolic star of the Present Moment, must not be 
imagined as stationary over the top of the bubble. The bubble 
as a whole is supposed to be rolling onward, and the star ac- 
companies as if it were a part of it (likened to the head of a nail 
protruding from a carriage wheel). So it always presents the 
same face to the same side of the bubble. That is to say, it is 
always opposite, over against, the side in which was located the 
brain, symbolizing perception. We saw in our pictured scheme 
of Progress the curious fact, that although it would thus seem 
to occupy in turn every point around the entire circle of the 
bubble in a single evolution, it never itself describes a circle, but 
an onward path in space. 

So in the diagram of sleep the bubble symbol is the same as 
in the scheme of life faculties on a former page. It is to be 
conceived that the great sphere of the soul with all its contained 
lesser bubbles, symbolizing the senses, consciousness and memory 
— is rolling onward in space and time, not necessarily but only 
because all our conceptions are bound in space and time terms ; 
yet its progress is as though time and space were not, and as 
though there were no up, no down, no right, no left and the 
pendulum swings always the same from any point in its course. 
This is no more difficult to "sense" than the fact that when the 
people in China look upward, the very same direction — in space 
— would be down to us. 

Yet, as one might say, if you turn a pendulum clock up 
side down, "the devil is to pay." All the same, the clocks in 
China are running upside down — to us. So the ball of the 

364 



pendulum of diurnal sleep forever oscillates serenely from its 
own legitimate pivotal point, the star of the Present Moment, 
which is forever moving yet immovable; — as for instance a 
clock's pendulum will continue its beats, swinging from the 
same relatively stationary point, while the clock itself is being 
carried bodily around the world, to China and back again. 

For the sake of easy description the ball of the pendulum 
of sleep is shown in three positions. Its swing is supposed to 
be from midnight of yesterday to midnight of today, (the be- 
ginning of tomorrow). (We sleep twice in such a day of twen- 
ty-four hours.) Also for the sake of illustration, the present 
moment, in this instance, is supposed to be noontime of today. 
The pendulum hangs plumb — as it should. Then it is that you 
are supposed to be wide awake, and alert to know if things are 
out of plumb. Then it is that we measure to the thousandths 
of an inch. Then it is that an almost invisible mote of dust 
will so materially affect the scales, that the scientist boxes his 
balance with glass, against dust and air currents that would 
vitiate the test. Then it is that the limit of the microscope is 
found in the nature of light, rather than in the power of the 
lens. But for all that, since all such knowledge is sensual, then 
it is that illusions are at their height. 

What could better illustrate the significant fact, that when 
we are most awake, we are most befogged and deluded — by the 
sense impressions that feed the intellect? Here, in the perish- 
able Gray — home of the boasted intellect, is the source of all 
doubts and delusions, and hallucinations. What, I say, can better 
or at least more appropriately illustrate these facts to the phy- 
sical eye, than this ball of the pendulum of sleep eclipsing most 
the region of the intellect during the waking hours? In other 
words, that the brain mechanism of the intellect is cleared for 
keen perception most when the pendulum has swung past that 
region out into the circle of the Instinct in deep sleep. 

365 



Again it was the old pagan philosopher who said "The 
night time of the body is day time of the soul." But this catchy 
epigram is equivocal in that it tacitly suggests the converse of the 
proposition. Whereas, there is no night time for the soul — 
according to the present conception, which gives to the true 
dominion of the soul all that which most writers strangely per- 
sist in calling by the misleading term, "inner life." This dia- 
gram shows the soul is in uncontaminated contact with the 
outermost — the Infinite. Bathed in the primal light of a pellu- 
cid day that never ceases. 

It may seem almost pathetic that the overlauded and vain- 
glorious mind should be so far removed from all direct com- 
munion with the loftier elements of soul, while the mighty spirit 
of life perceives from its rightful throne in the realm of the Red, 
which the pendulum of sleep never obscures, how the serene 
and majestic peace and beauty of the soul is unperturbed by the 
pitiful limitations and illusions of Time and Space, conjured 
up of the sense perceptions of intellect and reason. 

It must be remembered that consciousness was represented 
symbolically in the Scheme of Human Faculties, by the convex, 
or outside of each and every circle therein. The circle of every 
sense faculty has its own consciousness. Accordingly that por- 
tion of the ball of the pendulum of sleep, in the present diagram, 
which is nearest the circle of the senses, is appropriately marked 
"Dreams" — which the senses more or less dominate. While that 
part marked "Deep sleep," swings out into and across the region 
of the unhampered, prescient Instinct; and even overlaps the 
edge of the sphere of the Radio Consciousness of ELLU, which 
is our rational intermediary between Instinct and soul. The 
soul, which "knows all things," perceives how time and space 
baffle intellect and reason, but also how those human concep- 
tions exist not beyond the little scope of earth life liens. So the 

366 



main idea of the diagram seems philosophical, as it is logically 
conceivable, that one's own consciousness may get a little glimpse 
in deep sleep, of a very small section to be sure, of that vast and 
incomprehensible masterpiece of the mosaic of events which 
Destiny is ever weaving into the symbols of dreams and intui- 
tions, wherein she uses only the colors, forms and motions of 
nature, but from her own point of view where all the hath beens 
are is, and the shall be's are now. 

But the idea would seem incomplete, did we not apply it, 
both to these cultivated powers of abstraction and rare flashes 
of genius, and to those distractions produced by accident, such 
as narcotics, magnetism, etc., which so strongly resemble natural 
sleep, especially in their prescient nature. The distinguishing 
difference seems to be in the fact that natural sleep is a neces- 
sity of the Gray, recurring at more or less exactly regular in- 
tervals, while the others may operate at any moment. The ap- 
plication of the idea is in the simple fact that they all have one 
feature in common, they all make possible, more or less perfectly, 
the same excursion of consciousness or perceptiveness out into 
the realm of prescient Instinct, the home of ELLU. 

As sleep annihilates time and space, so in the region of no 
sleep there are no illusions, no hallucinations. 

The dominion of the Red is the region of no sleep. 

When you think you are wide awake, that is the time of 
your most confusing illusions. 

The dominion of the Gray is never free from the obscuring 
influences of the senses. 

But the star of your opportunity, as well as your "star of 
Destiny" is always the star of the Present Moment. 

Trust your instinct to the end, said the philosopher, that 
in the end you may know why you trusted it. (and this despite 
all the fine reasonings under the "laws" of a fallaceous and ma- 
terialistic Intellect). 

367 



I would say more simply, if less poetically, Trust your 
Instinct; because it is nearer than Reason can ever come, to 
the God who made all laws — and itself perceives the fact. 



®fj? §£nm& Hag. 

THIS class is comprised of all those efforts at divination 
where instrumental aids or material objects as aids, of 
one sort or another, animate or inanimate, that is, organic or in- 
organic, are availed of. But only when strictly personal. The 
most perfect example of which known to this age (or any other 
perhaps) is the Oracle of ELLU. Whenever such efforts make 
use of another human mind mechanism in any way, they would 
fall in the third class. Examples of this second class have ever 
been innumerable in all ages, times or places, of which perhaps 
the simplest and most familiar of the present day, is the oracular 
flipping of a coin. 

In certain more complex and apparently inexplicable cases, 
savants are divided in opinion as to whether such manifesta- 
tions as are evoked, (whether oracular or not), may proceed from 
some unknown extraneous and independent intelligence, or sim- 
ply from a prescient telepathic psychic force residing directly in 
the subject operating. But if we do not admit any such thing 
as a telepathic force or faculty then the manifestation must be 
purely personal in its nature, though instrumental aids may be 
used. It would take volumes to enumerate the recorded ef- 
forts of mankind through past generations, at this kind of 
divination. They range from the flipping of a coin mentioned 
through all manner of intricate and complex casting of lots and 
auguries ; from the use of all manner of organic to all manner 
of inorganic instruments. "Is not this it (the cup)," says the Bi- 

368 



ble, — (Gen. 44: 5), "in which my lord drinketh and whereby he 
divineth?" They range from the light use of inanimate material 
aids, for the most trivial purposes to the organic as well, to 
watching the behavior of a chicken, by means of which the most 
momentous and gravest affairs of state of the great Roman 
Empire were decided. 

So fire, water, earth, air and almost every conceivable 
thing therein and aspect thereof, have contributed to swell the 
enormous aggregate of instances embraced under this second 
class, so unremittingly persistent has man's effort been to grope, 
somehow, anyway, into friendly touch with that invisible and 
unknown, but immanent power of a responsively intelligent Des- 
tiny which he has never ceased to believe must govern his fate 
and fortune, that it is utterly impracticable to attempt any gen- 
eral citation of typical cases. Probably the most perfect ex- 
ample of this second class of personal divination ever invented 
by the genius of man is the Oracle of Aaron's Breastplate. De- 
rived, if not directly from the Chaldean Tablets of Destiny, at 
least from a common source, more ancient than either. 



369 



®Jj£ gtytrb Mag nf itttmaiton 

Clairvoyance : — A power attributed to persons in a mesmeric state — 
by which they are supposed to discern objects concealed from sight and 
to see what is happening at a distance." — Century Dictionary. 

IfSUff f J T wiU be remembered that the third way of divina- 
H§ t iii t * on was defined as indirect and impersonal. That 
|H H| is, that it operated only through the mediumship 

§^g ^$= of another mind mechanism, commonly known as 

UMii^?Mm^k clairvoyance. It is termed "seership" by Profes- 
sor James of Harvard University, and "Lucidity" by a celebrated 
French savant. An enormous mass of anthentic record of these 
phenomena has been available for study throughout all history, 
and is especially prominent in all sacred literature. All prophecy 
and seership belong to this class. 

It is, however, only in comparatively recent years, dating 
from only something over thirty years back in fact, that any well 
considered purpose or system of colaboration has been observed 
in such records. This began with the formation of societies for 
psychical research, composed of eminent scholars and men of 
science of all nationalities. Authentic records of the investiga- 
tions of this class of cases, together with so-called "materializa- 
tions," form the bulk of all the volumes of "Proceedings" and 
"Annals" of the various societies. 

370 



Records and accounts of cases of this third class, cases of 
prescience by seership or lucidity, are so common and well known 
that it seems quite unnecessary to weary the reader with selec- 
tions. I have therefore selected only one of the most typical of 
this class and perhaps better authenticated than most modern in- 
stances of prescient seership, namely, the one known to psychol- 
ogists as the "Titus Case." 

At a cursory glance of the circumstances, this case seems 
to hinge simply upon the mysterious disappearance of a young 
woman by the name of Miss Bertha Huse, and the subsequent 
finding of her body, from information given by a Mrs. Titus, in 
private life, that is, not a professional clairvoyant. Thus con- 
sidered the case would not be so very unique or astonishing, as 
such events have been more or less common. In fact, the London 
Annals of Psychical Science, in reviewing this case, refers to it 
in no special way. 

Whereas, in my view, the two most significant features of 
this case seem not to have been commented upon: namely, (i) 
the strong, clear, unmistakable evidence which it affords of a 
well marked case of prescience aroused by a presentiment of a 
calamitous event before its occurrence; and (2) revealed during 
the usual hours of sleep, in a state of natural sleep, and not in 
an artificially induced clairvoyance. Though that fact does not 
take it out of the third class, since it operated, not through the 
brain mechanism of the victim, but through that of another 
person. 

This so-called Titus case is one of the most remarkable I 
have ever seen recorded, both in that respect and in the subsequent 
states of "lucidity," which miraculously found what was other- 
wise absolutely and irrecoverably lost. Yet its sleep prescient- 
feature is by far of the deepest significance and importance, and 
best of all, authenticity of the facts is vouched for by the 

371 



highest possible respectability, no less, in fact, than that of Wil- 
liam James, Professor of Psychology of Harvard University, to 
whose courtesy I am indebted for the privilege of quoting from 
his report, which was printed in Vol. II, part I, of the Pro- 
ceedings of the American Society for Psychical Research, and 
partially reproduced in the London Annals of P. S., Vol. VI, 
pp. 295 to 301. 

For the more ready apprehension of the case from a brief 
account, I append the following explanatory list of the persons 
actively engaged in this strange little drama from real life. 

Miss Bertha Huse — The girl who mysteriously disappeared, whose body 

was found in the most miraculous way. 
Mr. George Titus — Employe of mill at Lebanon, N. H., who instituted 

the search that led to discovery. 
Mrs. Titus — Wife of Mr. Geo. Titus; possessing remarkable prescient 

power. 
Mr. J. C.. Ayer — Mill supt., aiding in the search. 
Mr. W. R. Sunderlin — Mill employe, aiding in the search. 
Mr. Whitney — Owner of mill at Enfield, near Lebanon, aiding in the 

search. 
Mr. Sullivan — Professional diver from Boston, who recovered the body, 

under direction of Mrs. Titus, from its astonishing position in the 

lake. 
Dr. Harris Kennedy — Who investigated the facts and colaborated with 

Prof. James in the published report. 

I will take the liberty to begin quotations from Professor 
James' report with the direct evidence of Mrs. Titus' prescient 
presentiment which preceded the fatality. Let the quotations 
tell the story: 

"On Sunday, October 30, 1898, Mrs. Titus of Lebanon, said 
to her husband, 'George, something awful is going to happen. 
I cannot tell you what it is now, but can later on.' Monday morn- 

372 



ing, October 31, just about 6.40 a. m v as Mr. Titus was leaving 
for the mill, his wife said, 'that has happened.' 

"At noon, Mr. Titus told his wife that the Huse girl (a sis- 
ter of the one missing) had gone home, remarking that her mother 
was perhaps ill, at least so some people at the mill thought. Mrs. 
Titus replied, 'It is something worse than that, I can feel it.' 
(The italics are mine.) 

"Monday evening, they heard the girl was missing. 

"Tuesday, November 1st, Mrs. Titus talked about the mat- 
ter and said, 'that girl is in the lake.' " 

The following is taken from Dr. Kennedy's report: 

"On Monday, October 31, 1898, Miss Bertha Huse left 
her home at Enfield, N. H., at 6 a. m., before the rest of the 
family had risen. She took her way down the street towards 
Shaker Bridge. On her way, she was seen by several people, 
and by one person when she was on the bridge. Her family, 
learning of her absence, instituted a search for her, and during 
the greater part of the day, one hundred and fifty men, more or 
less, hunted the woods and lake shore in that vicinity. 

"This search proving of no avail, Mr. Whitney, a mill owner 
of Enfield, sent to Boston for divers, with a suitable outfit. A 
diver named Sullivan worked the better part of all Tuesday, and 
up to Wednesday noon, without success in the lake." 

The following account is from the testimony of Mr. George 
Titus : 

"Wednesday, November 2nd, about 7.30 p. m., after having 
washed her dishes, Mrs. Titus was sitting in the rocking chair. 
Mr. Titus spoke to her three times in a low tone and the fourth 
time loudly, and she woke up. 'George, why didn't you let me 
be, in the morning I could have told you where the girl lay and 
all about it.' 

373 



"She then got up and walked about the house before she went 
to bed, which was between 8.30 and 9 p. m. After talking a 
short time, both Mr. and Mrs. Titus fell asleep. 

"At 11 p. m., Mr. Titus woke her up. She was talking 
in her sleep with the diver, and hit her husband, saying, 'she is 
not down there but over here to the left ;' she begged her husband 
to leave her alone. 

"At 12.15 a. m. (Thursday morning) she again went into a 
trance which lasted until one o'clock. Mr. Titus lit a lamp and 
watched and talked with her in very low tones ; when questioned 
on this subject, she would answer, but did not hear about other 
things. 

"She said something about cold, and Mr. Titus said, 'Are 
you cold, Nellie ?' She said, 'Oh, Oh ! I am awfully cold.' This, 
Mr. Titus said, referred to the drowned girl. 

"After she came out of the trance at one o'clock, she told 
it just as she had it in the trance. 

"In the morning, she said it was her duty to go over to the 
bridge at Enfield, and Mr. Titus asked Mr. Ayer to let him off, 
which Mr. Ayer did." 

The report goes on to state that while talking in her sleep, 
Mrs. Titus spoke in substance as follows : 

"She followed the road down to the bridge and on getting 
part way across it stepped out on that jutting beam which was 
covered with white frost. There she stood undecided whether 
to go into the water there or go up over the hill to the pond. 
While so standing, she slipped on the beam, fell backwards and 
slid in underneath the timber work of the bridge. You will 
find her lying, head in, and you will only be able to see one of 
her rubbers projecting from the timber work." 

The report goes on to state how a Mr. W. R. Sunderlin, 
also employed at the same mill, was not able to help laughing 
when Mr. Titus gave the fact of his wife's vision, as the reason 

374 



for his request for a day off. But as Mr. Titus persisted, Sun- 
derlin advised him to go and find Mr. Whitney who was fore- 
most in the search. But Mr. Whitney also smiled incredulously 
when he heard the story, but consented willingly to make the test. 
Mr. Whitney, with many others was present at the discovery of 
the body. 

Dr. Kennedy's account continues as follows : 

"When they reached the bridge, Mrs. Titus pointed out a 
certain spot where she said they would find the body in the po- 
sition already mentioned. Mr. Whitney sent a messenger to get 
the diver, who had been working in the neighborhood of that 
spot on the previous days. 

"On his arrival, Mrs. Titus pointed out to him the spot where 
she said the body lay. He said, T searched there yesterday and 
found nothing.' She said, 'Yes, you searched there and there, 
(pointing to certain spots), but you did not search there, and 
if you go down there, you will find only the rubber of her shoe 
projecting from the timber work.' 

"To satisfy her, he put on his diving suit and went down 
at the spot indicated. After a moment or two, the bonnet of the 
dead girl rose to the surface, and shortly after, the diver came up 
bringing the body. 

"The diver then said, T did not look in this place yesterday 
as the brush and debris were so thick that I could not see ; in 
fact, all I could feel of the body was the rubber projecting from 
the timber work." 

Since the words trance and sleep seem to have been used 
somewhat indiscriminately in the testimony, I desire to call par- 
ticular attention to the following item from Dr. Kennedy's ac- 
count : 

"Mrs. Titus is not known to have made any pretense of 
being a clairvoyant, having never used her trances for any pecu- 
niary reward or for the sake of any notoriety. On the follow- 
ing day, viz., Nov. 4th, Mrs. Titus was very ill." 

The following is taken from the deposition of the diver 
Sullivan, who says that most of the inhabitants of the neighbor- 

375 



hood were searching the woods in every direction during his 
search in the lake. He says : 

"Mrs. Titus walked along the bridge and came to a spot 
and said : 'This looks like the spot I saw in my trance ;' then 
after a moment's hesitation, she said, 'No, not exactly,' and 
walked a little way along and stopped at another point and said, 
'This looks very much more like the place I saw last night.' She 
stood there looking over the rail of the bridge from twenty min- 
utes to half an hour. At last she said she was sure that was the 
place. 

. . "It is my business to recover bodies in the water, and 
I am not afraid of them, but in this instance, I was afraid of the 
woman on the bridge. I thought to myself: 'How can any wo- 
man come from four miles away and tell me, or any other man, 
where I would find this body?' I investigated and felt her foot 
and made sure it was a body. She was lying in a deep hole, 
head down. It was so dark that I could not see anything, I had 
to feel entirely." 

The diver goes on to relate that Mr. Whitney asked him 
what he thought about it and that he replied : "I don't think at all, 
I am stupefied." . . "She must have seen the body as it was 
lying, because she described the position, and she had already 
pointed out the place I was to go down, and nobody could have 
known who had not seen the body as it was lying at the bottom. 
If you ask me how she knew it, I don't know, but if you ask me 
if I believe in it, why, I have been convinced against my will." 

Mr. Whitney says in his testimony that he cannot add much 
to what has already been said on the subject. He says : 

"All that I can add is that Mrs. Titus certainly was unaware 
of the circumstances of the accident, since she had not been to 
Enfield, where this happened, for two or three years." 

In the summing up of all the testimony, Professor William 
James finds that it is open to three naturalistic interpretations, 
that is, excluding entirely any supernormal hypothesis: 

i° — That of following the trail of the girl by the track of 
her feet in the thick white frost, which was traceable from the 
girl's home to the bridge. 

376 



2° — The possibility that Mrs. Titus herself was with the 
girl, or present somewhere in sight when she fell into the water ; 
and by complicity of her husband, invented the story of the 
trance. 

As matter of fact, these very interpretations were pointed 
out to the diver Sullivan, who merely replied: "All right, but 
in that case, how could she know the precise position of the body 
in the depths of the water?" 

3° — That Bertha Huse intending to commit suicide, may 
have confided her intention to Mrs. Titus and the manner in 
which she meant to carry out her design, either directly or 
through her sister, who was working at Lebanon, and was prob- 
ably known to Mrs. Titus. It is pointed out that psychologically, 
this hypothesis is more improbable than the first two. The ex- 
treme precision of the information given by Mrs. Titus alone 
refutes this hypothesis. The futility of it is further shown by 
the diver. 

"Q. You think that Mrs. Titus pointed to almost the exact 
spot where the body was found?" 

"A. I know she did. If it wasn't for her the body would 
not have been found." 

"Q. You say it was too dark for you to see?" 

"A. It was total darkness. It is clear water but the crib 
work cuts off the light." . . . 

"Q. You found her with her head down and feet up in 
almost the exact spot Mrs. Titus indicated?" 

"A. I might say to an inch." Again, elsewhere in the di- 
ver's testimony it appears that the circumstance which impressed 
him most, was that he was told by Mrs. Titus that no part of the 
dead body could be reached excepting only the foot which 
protruded from the timber work, and in that way only was he 
able to touch or reach the body. 

Reviewing all the facts, Professor James concludes as fol- 
lows : 

"It is plain enough that neither of these three naturalistic 
explanations has the least plausibility. A reader to whom the 
hypothesis of clairvoyance is impossible had far better explain 
the case as a very exceptional one of accidental coincidence. I 

377 



should unhesitatingly do this myself were cognate cases rarissimi. 
But the records of supernormal seership of various types and 
grades which the Proceedings of the S. P. R. are more and more 
abundantly publishing, make, it seems to me, the scientific 'non- 
possumus' absurd." 

"There is an almost identical case, for instance, in Vol. XI, 
p. 383, ff. where the corpses of two drowned boys named Mason, 
were found in Chituate Lake, near Natick, Mass., through di- 
rections given by a Boston clairvoyant named Mrs. York. See 
also a similar case on page 389 of the same volume. 

"My own view of the Titus case consequently is that it is a 
decidedly solid document in favor of the admission of a super- 
normal faculty of seership, whatever precise meaning may later 
come to be attached to such a phrase." 

This happens to be a case of the power of "seership" applied 
to an immediate, material, and practical end. But as matter of 
historical fact, the most prominent and universally best known 
instances where this human power has been called into action, 
have been more strictly idealistic and spiritual in their purport. 

Bozzano says in work previously quoted, (p. 359), "such 
cases (referring to prophecy), persistently appear from time 
to time throughout history and exert great influence, so that we 
can affirm that they constitute the necessary foundation of all 
religions, past and present, as the sacred books of nations abund- 
antly testify. 

"What great souls there have been among the seers ! 

"From Elijah and Isaiah to St. John and St. Paul; from 
Buddha and Mahomet to Pythagoras and Plotinus ; from Soc- 
rates to Swedenborg ; from Saint Theresa to Joan of Arc ; from 
the Seeress of Prevoret to Mme. d' Esperance; from Jackson 
Davis to William Stainton Moses, it is one brilliant and unbroken 
succession of aspirants toward the ideal, of elect souls in thought 
and feeling. 

378 



"As regards their contents, these visions relate almost always 
to states and conditions in spiritual spheres ; it would seem as 
if the impenetrable order of transcendental existence were thus 
translated into representative symbolic terms in order to render it 
accessible to human intelligence. At other times, the visions are 
solely destined for instruction ; when this is so they are displayed 
as panoramic pictures in which instructions and moral counsels 
or spiritual truths are symbolically introduced, so as to produce 
ineffaceable impressions on the mind of the seer. Sometimes 
also, the seer is impelled to automatically draw pictures, diagrams, 
emblems of all kinds, the allegorical signification of which would 
often remain unintelligible if they were not by the same process 
revealed to the percipient." 



379 



Stye SCittMg f mn nf iEllu. 

A Persimai l£xpmmti>. 

BSSS81 N the amazin g examples of intuitive perception 
8| X 8 previously referred, and in the further example 
l£l Pi I am about to give, of the intuitive previsualiz- 

^1 s§s i n g °f a future event which occurred in my own 

m^M*msmi§ experience it may forever remain a mystery how 
such perceptions function. But while it is impossible to describe 
or even imagine the process, it is not inconceivable as potentially 
possible, even to material brain mechanisms — moved by a su- 
perior Intelligence. 

For instance one can easily understand the logic of the 
beautiful and mathematical symmetry of new designs, that re- 
sult from vari colored bits of broken glass moved to new posi- 
tions in a kaleidoscope with three or four direct reflecting sur- 
faces. But not so easy when the new element of indirection 
is added. For, if the arrangement is with five or six or more 
mirrors, then instead of increased beauties and complexities 
of design appearing, all visible symmetry is destroyed. Yet it 
exists in theoretical potentiality just the same; and if we know 
how to collect and reassemble and project the necessary indirect 
or auxiliary reflections, we could see them in new symmetries. 
No one can doubt the simple fact that the added mirrors reflect 
something somewhere. 

380 



There is a plenty of valid reasons for a dearth of authentic 
documentation of cases of premonitory intuitions, and the pre- 
visualizing of future events — First, because before the event 
the vague and enigmatic symbols of the presentiment are hard 
to interpret. And second because when premonitions of a fa- 
tality are not heeded and the recipient goes on to his doom, there 
is no way left to authenticate the fact for comparative study, — ■ 
unless the victim himself made an immediate written record of 
the fact of the premonition before the event. 

That is why I have conceived the usefulness and value of 
such a record to be beyond question, and have suggested it in 
the form of the Dream Diary appearing in the appendix at 
the end of this present book. 

Phenomena of this class, where there is a distinct and direct 
presentiment of an impending event, present by far the most im- 
portant evidence that can be found bearing on the question of 
divination or possibility of a glimpse into the future. Unfortu- 
nately these have always been of that strictly personal and elusive 
nature which have the least documentary support of all the data 
gathered by the scientists. 

Maeterlinck asks, "Is it true, as many assert, that from 
the very morning we have a sort of intuition of the events that 
threaten the day? It is difficult to reply inasmuch as our ex- 
perience can bear only upon events which 'might have turned 
out worse/ or which at least have had no serious results. It 
seems natural, therefore, that these accidents which were to be 
free from consequences should not have stirred the deep waters 
of our instinct beforehand; and I believe it to be true that they 
do not even ripple their surface. As for the others ; which en- 
tail a more or less speedy death, their victims seldom possess the 
strength or lucidity required to satisfy our curiosity. In any 

381 



v 



case, all that our personal experience is able to gather on this 
subject is very uncertain; and the question remains." 

If Maeterlinck means by "free from consequences" anything 
which falls short of a "more or less speedy death," then I most 
assuredly do not agree with him. For, in that case there could 
be no such thing as presentiment or forebodings of any threat- 
ened disaster which Destiny might avert. Judging from my own 
personal experience that conclusion is utterly wrong. For I 
could fill a volume from a long experience rich in events of that 
very kind out of my own life, where death and apalling dis- 
aster were apparently miraculously escaped by a counter event 
as comparatively trivial as the falling of a hair : But will con- 
tent myself at this time with the following which first set me 
to watching for, and heeding those strange little pictures that 
preceded them. 

It was when I was a little fellow, but the impressions then 
produced were all so intense, that to this day they are all faith- 
fully recalled by the peculiar odor of fresh cut white pine saw- 
dust — a resinous and delicately aromatic pungency, like which 
there is nothing else in the world. Not at all like the heavy 
odor «of the southern or yellow pine. In the little village of 
Orono in Maine, on the Penobscot river, where I was born, were 
the Basin Mills, that sawed the magnificent logs of white pine 
into merchantable lumber. 

In those days they used the old fashioned ponderous "gang" 
saws, which, plunging up and down with terrific force through 
a pit in the floor would cut up a whole log at once into a great 
number of planks. As many planks as parallel spaces between 
the saws that composed the "gang." 

When my father was there, I was sometimes allowed to 
play about the mills. It was great sport to lie across the slow 

382 



moving log and ride almost up to the saws, and then run back 
and take a new position. 

The mill men use a short handled, broad bladed, keen edged 
"shop axe," to trim off troublesome snags, leaving it usually in 
some convenient place, near the saws. This time it was left 
sticking in the log, far from the saws, and near where I had 
taken my position for a ride. I looked at its keen, bright edge 
askance, but stretched myself across the great log on my belly 
with my arms hanging only a little way down one side of the 
monarch pine, and my legs on the other side. The remarkable 
and significant point of the story is connected with this axe 
which was between me and the saws. 

The most vivid part of my recollection however, is the 
picture of the floor of the mill as it seemed to flow slowly past 
me while the log moved steadily forward. It was not the floor 
of the mill at all ; it was the road home and the chips and pieces 
of bark that littered the floor, were no longer chips and bark, 
but little stones and grass and wild flowers by the way side ; and 
as I pointed and nodded to these, they responded with little 
glowing spots of red. 

Finally when the hiss of the greedy saws grew near and 
sharp, I looked once more at the axe, with my mind made up to 
get off the log. In directing my eyes that way, I saw the mill 
man, who was on the other side of the pit. He was motioning 
me to get off and also pointing his finger directly at the axe. 

His mouth was open, his lips were moving; he was evident- 
ly shouting, but the noise of the clanking machinery that dragged 
the great log against the saws, and their crunch and hiss as they 
tore their way through the immense tree trunk was such that 
no sound of his voice reached my ears. Mistaking his gesture 
concerning the axe, and supposing that he wanted me to hand 
it to him, I sprang off the log, grasped the axe and started quickly 

383 



if 

\ 



and directly towards him, bent only on securing his good will — 
for another ride. I say directly, by that I mean without going 
around the huge timbers that framed and guided the "gang" in 
its terrific upward and downward plunges, intending to stand 
upon the brink of the pit into which the saws plunged in their 
downward stroke, and pass the axe across to him, through the 
open frame space. At the bottom of the pit was the silent flow 
of the great black river. 

All this was the work of a moment, but in that moment, 
as the man read my eager motive to obey, I noticed an apalling 
change come over his face. I think he uttered a scream though 
I heard it not, being so near the source of a greater noise, but 
others at a distance must have heard his former shouting, for 
out of the "tail of my eye," I saw men running towards us, 
among them, my father. There was no hesitation in my move- 
ments, however ; with a swift glance downward, I perceived 
that the end of a new, clear, white plank, on the floor near the 
huge post that formed one side of the great frame, overhung 
by a few inches the brink of the pit. 

As I lifted my foot, intending to step up and out upon 
the end of that plank, some sudden impulse caused me to straddle 
it instead — then I knew no more about it for in that instant I 
was plunged headlong into the pit by a blow upon my head. 

I was told afterwards that the ponderous cap beam that 
held the top of the great gang of saws in its terrible downward 
sweep, had struck me squarely upon the top of my head. It 
needs but an instant's reflection to show that had I stepped 
upon that piece of plank, raising my body just so much higher 
and straighter under the swift descending beam, my skull would 
have been crushed as the fall of an elephant's foot would crush 
an egg shell. 

384 



That was the tragedy the horrified mill man foresaw. But 
instinctively, or somehow stretching wider my legs to step below 
the plank, lowered my whole body so that the prodigious power 
of the descending beam was changed to its upward thrust, exactly 
at the moment it tapped my head. As it was, I was only stunned. 
The very least which that ponderous gentle beam could do under 
the circumstances, was to cut my scalp open in pushing me out 
of harm's way. 

The wound bled most astonishingly, but I landed upon a 
soft little island of refuse "edgings" bark and saw-dust that 
happened at exactly that moment to be floating very leisurely, 
directly under the pit; as if trundled there by unseen hands, 
for me. 

So thin and frail is that little gossamer web of Destiny that 
shimmers and flashes between Past and Future, a breath may 
rupture it — and yet so prodigiously strong that it plays with the 
power that devours whole forests in its play. 

Presently I was taking another ride. This time lying across 
my father's broad shoulder (he was a giant in those days, six 
feet two in his stockings,) as with wide strides he was carrying 
me swiftly home. And there again along the road was enacted 
for sure the prophetic little drama of the changing floor. Lying 
across my father's shoulder, I gazed downward, watching for 
the little drops that still fell from my wounds, dotting weeds and 
stones along the way with their bright little spots of red. 

That is only one of the many instances in my own personal 
experience that explain why I could not quite agree with M. 
Maeterlinck, concerning those disasters that are not fated to 
end in death. But in a more general way, what he writes in 
"The Psychology of Accident," of the operations of the In- 
stinct in moments of great peril, is masterly and magnificent, 

385 



and coincides exactly with my own decided opinions concerning 
the power and majesty of the "Red" element in human life — 
which I have personified as ELLU. 

"It is evident," says Maeterlinck, "if our lives had only 
the intervention of this indolent, this too logical dilettante (in- 
tellect) to rely upon every accident would be fated to end in 
disaster. Luckily, warned by the nerves, which whirl, lose their 
heads and bawl like terrified children, another figure bounds upon 
the stage, a rugged, brutal, naked, muscular figure, elbowing its 
way and seizing with an irresistible gesture such remnants of 
authority and chances of safety as come within its reach. We 
call it instinct, the unconscious, the subconscious : it matters 
not what we call it. Where was it? Where does it come from? 
It was somewhere asleep or else busied with dingy and thankless 
tasks deep down in the primitive caverns of our body. Once it 
was that body's uncontested king, but for some time since, has 
been relegated to the lower darkness as an ill bred, ill dressed, 
ill-spoken poor relation. 

"Fortunately it has a decent nature, is utterly unselfish and 
bears no grudge. With a glance that is surer and swifter than 
the tremendous overrush of the peril, it takes in the situation, 
then and there unravels all its details, issues and possibilities 
and, in a trice, affords a magnificent and unforgetable spectacle 
of strength, courage, precision and will, in which unconquered 
life flies at the throat of unconquerable death. 

"This champion of existence, upstarting like the shaggy 
savage of the fairy tales, who comes to the rescue of the dis- 
consolate princess, works miracles in the strictest, the most pre- 
cise sense of the word. Above all under pressure of necessity, 
it has one incomparable prerogative, it knows nothing of de- 
liberation, of all the obstacles which it raises, all the impossibil- 
ities which it imposes. 

386 



"Instinct never accepts disaster, not for a moment admits 
the inevitable and, when on the point of being smashed to atoms, 
acts cheerfully against all hope, as though doubt, anxiety, fear, 
discouragement were notions absolutely foreign to the prim- 
itive forces that quicken it. . . The danger once past, reason 
stupefied, gasping for breath, unbelieving, a little disconcerted 
turns its head to take a last look at the improbable. Then it 
resumes the lead, as of right, while the good savage that 
no one dreams of thanking, returns in silence to its cave." 

Who can doubt that that was the kindly generous giant that 
seized the machinery of "motor settings" and planted my little 
legs astraddle that plank, instead of upon it where sure death 
lurked ? 



387 



$nbtx. 



Sttiux* 



PAGE 

Aaron, in his place, 34 

Breastplate (see oracle). 

Abercrombie, Dr., 59 

Abraham of Urr, 133, 159 

Abstraction, 42, 94, 95, 101, 186 

a sceptre, 52 

in sleep, 53 

chapter on, 280 

may be cultivated, 281, 284, 298 

music, 357 

Abraxas stones, 150, 164 

Academy of science, France, 84 

bewitched. 

Accadian magic, 143 

Adamas, sapphire, 129 
Addison, Mohammed's dream, 59 

Adonai, Lord, 145, 146, 147 

Advancing, is mankind, 88 

Aeronaut Forbes, 189 

Aerolite, 145 

After image, 103 

Agassiz, Professor, 99 

Dream of fish, 354 

Allegory, 41 



Alternative, Instinct or Spir- 



its, 


278, 


288 


Alphabet, English, 




47 


Hebrew, 




151 


Punic, 




153 


invention of, 




271 


crudity of "raps," 




272 


Psychic basis of, 




273 


Telegraphic, 




275 


Morse, 




280 


Amulet for plague, 




149 


Analysis of Sensations, 




95 


Mental, 


186, 


187 


Animal tissue, kept alive, 




91 


Anyness, field of, 


45, 52, 53 


Apertures in breastplate, 


172, 


182 


Apple, blue, 




103 


Arnolt, Muss- quoted, 


125-132 


Arts, fine, 8,000 years ago, 




139 


Association, in memory, 




308 


and symbolism, 




346 


Astronomy originated 


in 




Chaldea, 




173 


law of Probabilities, 




186 



391 



\r 



PAGE 

Assyrian Dictionary, 35 

Ataulphus, King, 130 

Atom, ultimate, 92 

Attention, 42, 297, 308, 324 



Awareness, 

Babel, 

Babes in the wood, 

Babylonian golden cup, 

captivity, 
Bacon, 

Basting Threads, 
Becquerel chloroformed 



100, 106 

133 

76 

77-92 

128, 133 

351 

90 

N 



rays, 


85 


Bee and hexagon, 


43 


Beetle in Idaho, 


108 


Bell, Alexander, 


289 


Belshazzar, 


130 


Bernard, Claude, on memory, 


68 


Bidder, Geo., boy prodigy, 


292 


Blau, Ludwig, Ph. D., 145, 150, 


169 


Blondlet's N rays, 


85 


Bon, Gustave le, 17, 84, 


105 


Boomerang and God, 


97 


Border line, four, 


69 


Borsippa, 


133 


Bottles, with colors, 


296 


Boustrophedon, 


177 


Bozzano, Ernest, 


339 


Brain and Brawn, 


64 


Brains, machine for, 


96 


mechanism and number, 


314 


Breast, oracle on, 


134 



PAGE 

Brill, Dr., 189 
Brooklyn museum, 139 
Bubble, symbol of success, . 66 
of life, 78 
Buffalo, illusion, 102 
Butterfly at Harvard, 108 
Buxton, idiot, 187, 289, 290 
Cabala, Jewish, 152 
Carrington, Hereward, 358 
Carus, Dr. Paul, 111, 309 
Cells, in brain, 320 
center number, 321 
influence of, 322 
Century Dictionary and Or- 
acle, 128 
Centripetal and centrifugal, 278 
Centre, motor, 309, 317 
many in brain, 320 
influence of, 321, 327 
Cervesanto, Dr. Arnaldo, 338 
Chaldean magic, 142 
Chart of motor centre, 

199, 200, 322 

Chicken oracle, 369 

Child on train, 115, 116 

Children, two, 296 

Chowlson, Dr., 92 

Christianity, 81 

Circle, division of, 174 

Clairvoyance, Titus case, 374, 377 

Clock and mind, 119 

Clocks in China, 364 



392 



Code, psychic, 


112, 


PAGE 
114 


Cow with bell, 




] 


D AGE 
116 


Codex Ellu, 




205 


C Q D, evidence of progress 


i 


89 


Colburn, Zerah, 


187, 


285 


Crookes, Sir Win., 




21 


, 29 


Color phonetics, 




36 


Katy King, 






84 


groupings, 


280, 


302 


cathode ray, 






93 


Colors — seven primary, 




289 


Crucial test, 






278 


of gems, 


165, 


182 


Cryptonnesia, and dreams, 




340 


individual, 




305 


and philosopher, 






341 


additional, 




306 


Crystal gazing, 






342 


Coincidence, 




100 


Cultivation and rules, 






292 


Common basis, 




134 


Cuneiform letters, 






35 


source, 




135 


inscription, 77, 


133, 


134, 


145 


Combinations, 


282, 


285 


Cunning work, 




124, 


166 


of crystals, 




304 


Curve, cycloidal, 






105 


in classes, 




305 


isocronous, 






79 


Communications, direct, 




101 


wave motion, 






79 


spirit, 




114 


Cycloidal progress, 






78 


Conjurations, 


144, 


160 


loop of birth and death, 




79 


Consciousness, convexity 


of 




Cycles, endless, 




7( 


), 78 


curve, 




65 


Cyrus, king, 






130 


Eye of, 




66 


Darwin quoted, 






283 


Radio of Ellu, 




363 


Dark age, 






76 


Conservation, 




22 


compared to sleep, 






77 


of energy, 




358 


ignorance of, 






77 


Consonance, mystery of, 




113 


loops of, 






79 


Convexity and concavity, 




50 


Death and sleep, 






359 


Co-ordination, 




100 


Dendy, Dr., quoted, 


59 


, 82, 


356 


Cope on memory, 




68 


Derby, winner, 






344 


Copper chisels, 




139 


Design and designer, 






97 


Corn of abundance, 




160 


Destiny, tablets of, 


43, 


132, 


134 


Corti, fibres of, 




112 


part of, 173, 174, 


182, 


183, 


276 


Corundum, 




138 


Determinism, 






347 



393 



w 



Devils Sonata, 
Dew Drop, a spirit, 
Diary for dreams, 
Diagrams, helpful, 
Directions for oracle, 

condensed, 
Diver, Titus case, 
Divination, 

three ways of, 

the second way, 

the third way, 
Divine name, 
Dreams, symbolism of, 

short, 

dictum of, 
Dream, Elias Howe, 

Aeronaut Forbes, 

ignored, 

Agassiz' fish, 

Tartini, 

the infants, 

do not tell, 
Drummond and Jonson, 
Drury Lane theatre, 
Dual personalities, 

discords of, 
Ear, mechanisms of, 
Earthquakes, god of, 
Earthworms, blood of, 
Ectoderm and Endoderm, 
Edison's mind, 
Egypt, Urim assigned, 





PAGE 




355 




344 


358, 


381 




61 




190 




194 


373, 


375 


43, 


106 


123, 


350 




368 




370 




177 




53 




59 




99 


100, 


355 




189 




340 




354 




355 




357 




358 




93 




291 




97 




98 


112, 


291 




143 




138 


4S 


, 62 


119, 


302 




126 



PAGE 

Ehrlich, Professor, 107 

Elements, three primal, 152 

Elihu, the Buzite, 52 

to Job, 358 

ELLU, 35, 42, 43, 46, 60, 91, 95, 109 

Oracle of, 185 

influences combinations, 277, 314 

Emerson, 24, 96, 111, 279 

132 

42, 62 

19 

21-89, 100 

89-93 

23 

104 

106 

358 

137-138 

124, 127 

166 

172 

66 

27, 104 

177 



Encyclopedia, Jewish, 

Endoderm and Ectoderm, 

Energy, 

biologic, 
superorganic, 

Energies, the two, 

Energy, 

unverifiable, 
conservation, 

Engraving of gems, 

Ephod, cunning work, 
inseparable adjunct, 
four fold, 

Equilibrium, rare, 

Ether, luminiferous, 

Exodus, three verses, 

Experimentation, sense per- 
ception, 101 

Experience, basic elements of, 282 

Exteriorization of motivity, 275 

Eyes, man of three, 94 

magnifying, 94 

mechanism of, 112, 291 

witness, Procopius, 131 



394 





PAGE 








PAGE 


Face the light, 


183 


God, glory of, to conceal, 




338 


Faculties, life, 


56 


Gray, red and, 






42 


Faith, instinctive, 


61 


Gravitation, 




105-278 


Factors of numbers, 


286, 287 


Greek writing, 






342 


Fallacy in sensual ecstasy, 


117 


Groves, as symbol, 






77 


Feminine, 100 points, 


109, 110 


Groups, formed in, 






171 


Fire, symbol of iron, 


300 


of three, 






173 


Flammarion, Camille, 


277 


grouping, important, 




175 


Form, 


43 


Oracle, 




182, 


183 


and Color, 


290 


Groupings of form, 


color, mo- 




symmetries of, 


322 


tion, 




282, 


296 


color and motion, 


337 


relations, 




285, 


286 


Fotherby, Dr., 


289 


two children, 






296 


Fox sisters, 


272 


of crystals, 






303 


France, Anatole, quoted, 


88 


Gurney, Edmond, 






290 


Freud, Professor, 


118 


Hair breadths, 






290 


Friend, best, 


35 


Haeckel, Ernst, 






57 


Frog decapitated, 


314 


on memory, 






68 


Future, intuitions of, 


307 


on God, 






83 


to know, 


338 


Hallucinations, 




102, 


103 


Galton, Sir Francis, 


36 


Hammurabi, 




88, 


145 


Gems of breastplate, 


130-165 


Harvey, ultimum moriens, 




97 


will be found, 


131 


noble words, 






111 


and glyptic art, 


137 


Hexagon, 






43 


two sets, 


166 


Harper, harpist, 






349 


Genius, 

Ghosts, wear shackles, 
Girdles, our lady of, 
Ginsberg, C. D., LL. D., 
Gnat illusion, 


297 

114 

77 

176-181 

102 


Hea, great god, 
Heart and brain, 

lines of force, 
Hebrew system of counting, 

Exodus XIV, 19, 21, 




143 
70 

163 


God, seven names of, 


145 




177, 


178, 


179 


communicated to Moses, 


145 


Divine name, 






180 



395 





] 


3 AGE 


Heliotrope and memory, 


324, 


332 


Haffkine, Dr., 


107, 


283 


Harp of thousand, 




112 


Hebrew ritual, passover, 




135 


Heraclius, 




138 


Hermeneutic rules, 


176, 


177 


Humanism, race progress, 




88 


Hunter and deer, illusion, 




101 


Huxley, quoted, 




62 


on progress,. 




88 


Hypotheses unveriflable, 




101 


Iamblicus, quoted, 


142, 


352 


Icosahedron, 




43 


Idaho beetle, 




108 


Idealism and God, 




337 


Ideographic figures, 




34 


symbols, 




299 


representation, 




339 


Ideology, 




271 


Illusion, 


94, 


101 


at noon, 




365 


Imagination, 


4] 


-, 43 


gets its cue, 4£ 


, 93, 


107 


offspring of intuition, 


96, 


119 


Immortality, 


6] 


L, 90 


Impression and perception, 




46 


by a curve, 




65 


difference in, 




101 


never err, 




104 


Incantation by name, 




142 


by numbers, 159, 


160, 


162 



PAGE 

Independent Intelligence, 17 

(III), 23, 25, 35, 83, 93 

exists, 281 

source of intuitions, 281, 344 

Inner life, fallacy, 64 

Inorganic world, 21 

Instinct, 17, 21, 24, 35 

dominion of, 50 

wrongly defined, 48, 49 

and the senses, 47 

belongs to red, 52, 64 

not brain born, 96, 107, 108 

personified, 189 

wise, 278 

can use the mind, 283 

most ancient, 283 

Maeterlinck on, 381, 382 

Instinctive acts, 30, 97 

Instinctively, know, 101, 187 

Intellect, 96 

symbol, gray, 96 

product of senses, 117 

Intention, 345, 347 

Intuition, 41, 43, 93 

zone of, 69 

Intuitional perception, 43 

James, Professor, 29, 372, 376, 377 

Jetzirah, book of, 175-176 

Jewels of Breastplate will be 

found, 129 

Jew's stones, 150 

Johnson's contest of wit, 60, 357 



396 



PAGE 

Jonson, Ben, told Drumraond, 

93, 353 

Josephus, quoted, 124, 145 

on rays of light, 170 

Josiah, King, hid Urim, 128 

Judd, Professor, 281, 285 

Kabbalah, The, 176 

Key to answers, 191 

Chart, 200 

King, Rev. C. W., 129, 138, 148, 153 

Kohler, Kaufmann, Ph. D., 145 

Knowledge, 41 

question of sensation, 82 

perception into, 100 

Lamentations, five books of, 153 

Language sign, 299 

Laplace, quoted, 187 

Le Bon, Gustave, 17, 84 

Ledoux, Dr., 91-93 

Lenormant, quoted, 142, 144, 159 

Letters, 43 

Lens, 25, 43-92 

symbol senses, 66 

eye of science, 95 

Life, two provinces, 58 

bubble, symbol of, 62 

began without nerves, 63 

cell devoid of nerve, 63 

rolling sphere, 70 

germ, small, 93 

Light and number, 154, 156 

Light, primal, 42 

397 



PAGE 

Light, velocity of, 46 

nature of, 92 

magic of, 113, 115 

responsible for hallucina- 
tions, 155 
something swift, 155 
primal element, 156 
genesis of, 157 
Lights and perfections, fire, 125 
colored rags, 136 
face the, 136, 169 
Linotype, 19 
Little, infinitely, 93 
Living beings, created, 92 
Lodge, Sir Oliver, 17, 29 
Logarithms, 186 
Logic and mathematics, 310 
of relations, 312, 336 
Lombroso, spirit of dead 

mother, 84 

Loose stones of breastplate, 166 
Love message, 108 

Luminousness of oracle, 129, 136 
of groups, 174 

Mach, Professor, quoted, 

95, 102, 112 
Maeterlinck, quoted, 338, 381 

Magic, 36 

Magic squares, 26, 321 

Male and female deity, 161 

Malevolence of powers, 141 

M. A. M., 84 



V 



PAGE 

Marduk of Babylon, 135 

Maskim demons, 143, 161 

Masculine principle, 109 

Mathematician and chalk, 106, 136 
Mathematical prodigies, 

187, 188, 286 



Maury and sleep, 




342 


Maxwell, Clerk, quoted, 




105 


Mechanics, 




19 


Mediumistic intervention, 




273 


phenomena, 




277 


personality, 




348 


Melancholia, 




26 


Durer's engraving, 




147 


as amulet, 




149 


Memory not shared, 


30 


, 31 


symbol of, 


65 


, 67 


not single, 




66 


millions of seats of, 




67 


trace, 




67 


mnemonic faculty, 




68 


a biologic fact, 




68 


and nutrition, 




68 


under biologic energy, 




69 


specific substance, 




68 


and attention, 




309 


by association, 




316 


Mental not psychical, 


50, 81 


, 82 


groupings, 


280, 


282 


Merryfield, Mrs., 




348 


Message, in symbols, 




344 


Metabolism, 


63 


, 93 



PAGE 

Method in calculation, 287 

Microscope, limit of, 92 

Mind, province of wheel, 21, 22 

mechanisms used, 58, 60, 93 

dependent upon senses, 58, 117 

conditioned in time, 58, 59 

not same as soul, 50, 91 

not personality, 90 

suspended in catalepsy, 60 

powers of, 91, 115, 117 

over matter delusion, 117 

worship wrong, 88, 91 

used by Instinct, 283, 307 

subconscious, 284 

limit of, 313 

Mine incident, 30 

Mirrors, metallic, 169, 173 

Mirror in breastplate, 183 

Molecular theory, 27 

Monist, quoted, 68 

Moods, 119 

Morality, 343 

Morse alphabet, 280 

Moses, 125 

Motor-setting-centre, 43, 323 

Motion and substance, 300 

Motor process, 319 

Mousetrap, supersensual, 33 

illusion, old lady, 101 

Mozart, requiem, 356 

Munsterberg, Professor, 

284, 315, 318, 319 



398 



Muscle mechanism, 

protoplasm, 

sense, 
Muss-Arnolt, quoted, 



42 

63 

95, 102, 112 

125-132 



Music, in form and color, 282, 290 

visible, 356 

Nail in carriage wheel, 78 

Name, ineffable, 144 

unpronounceable, 145 

of Hebrew God, Semitic, 145 

twelve lettered, 147 

seventy-two lettered, 175 

Divine, in Hebrew, 180-181 

Names of divinities, 133, 142 

Name, the, and Hebrew Al- 



phabet, 




141 


magic power of, 




142, 143 


Narbonne, 




130 


Nature, prodigality of, 




59 


never hurries, 




88 


heavy handed, 




88 


Nelly, medium, 




348 


Nerves, gray die first, 




96-97 


Newton, Sir Isaac, 




187, 289 


N ray, 




85 


Number, in Bible, 




158 


Numbering breastplate 


gems 


183 


Number relations, in 


symbo- 


lism, 




282 


grouping of, 




310 


sympathies of, 




323 


Numbers, 




43 


magic power of, 


113, 


115, 148 



PAGE 

Numbers, conjurations, 159 

in psychic alphabet, 274 

laws of, 309 

Observation, minute, 92 

Obviousness, 337 

Ocean of intelligence, 283, 288 

Om of India, 144 

Ontogeny, 67 

Onwardness, 75 

contrasted with "cycles," 61 

diagram of, 74 

as psychic progress, 75 

Oracle of Aaron, 115, 123 
never ascertained how 

worked, 126 

infallible, 136 

identified with tablets, 136 

pouch, 168 

3 pockets, 181 

Oracle, The, 19 

of ELLU, 43, 112, 185 

of Yahveh, 111, 115 

province of, 119 

directions for, 190 

Organic world, 21 

Organ of representation, 95 

of interpretation, 119 

example of, 191 

Originality, claim of, 26 

Outer and inner, 65 

Parathyroids, 307 



399 



PAGE 

79 

77 

343 

45 

345 

Perception, inner side curve, 65, 96 
supersensible, 105, 107 

Personal equation, 

114, 173, 271, 275 



Pascal and the cycloid, 
Passions, primal, 

base, 
Past and future, 
Path in brain, 



Personalities, changed, 




98 


memories of, 




98 


my normal, 321 


332 


-334 


Personality, human, 




343 


Personification, ELLU, 




35 


Pewabic mine, 




30 


Phallus, 300 feet, 




77 


Philo, 




145 


Pockets, three, 


181-2-3 


Points established, 




136 


Position, element of, 




304 


Pouch, Oracle, 3 pockets, 


168, 


181 


Precious stones, mystic, 




137 


Prescience, 




90 


Prescient facts, 




99 


Presentiment of powers 


of 




science, 




36 


intuitional, 




109 


Present moment, 44 


, 45, 


364 


Prevision, 


32, 


371 


Primal light, 


42 


, 94 


Prince, Dr. Morton, 




98 


Probabilities, law of, 


185, 


186 





PAGE 


Probabilities, in alphabet, 


274 


Problems, the two, 


32 


unity of, 


33 


Procopius, eye witness, 


131 


Progress, cycloidal, 


78 


Protoplasm, 


62 


Provinces, two of, 


118 


Psychanalysis, 


30, 97 


Psychic force, 


21, 29 


interpretation, 


46 


Psychic progress, 


75 


Psychic responsiveness, 


276 


Psychocraft, shadow letters, 


54 


Psychophysiological, 


42 


Ptolomy, Philadelphus, 


342 


Purposive and causal, 


315 


Pythagorean number not 


a 


time idea, 


26 


Questions, table, 


196, 197 


Rabbi, Johanan and ben La- 




kish, 


171 


Race progress, 


88 


Radio activities, 


81-93 


Raps, spirit, 


272 


authentic, 


273 


Raza de Razin, secrets, 


151 


Reason and speech, 


53 


Receptivity, 


53 


void of anyness, 


58 


Red and gray, 


42 


red long lived, 


96 


Relativity, 27, 3( 


», 37, 46 



banner, 



81, 113 



400 





32, 


125 

168 

43 


66 


68 


, 69 

84 

46 

105 




67 


, 68 
195 



Renan, 

tribute to Hebrew, 
Rhombicasidodecahedron, 
Ribot, on memory, 
Richet, and spirits warrior, 
Rights and lefts, 
Rigidity of ether, 
Rignano, on memory, 
Ritual, whispered charm, 
Roguel, angel of secret of God, 150 
Rules, 286, 288, 293-6 

ignore, 303 

Russell, Professor, 310, 335 

18 

18 

382 

160 

106 

18 



Sapphire in Oracle, 

Savage, dream of, 

Sawmill incident, 

Scale of numbers for gods, 

Science, purpose of, 

Scientist, a child, 

Scientists, Lords of Ghost- 
land, 81 

Seership, 370, 378, 29, 100 

Seal, Marduk's own, 135 

Sensation, 23, 31, 35, 42 

Senses, symbol of, 50 

five enough, 70 

Sense, impression right, 50 

perception source of 
knowledge, 47 

distinct from impression, 50, 82 
sane, 82 

errors, 101, 102, 103, 104 



PAGE 

Sense, muscle, 112 

organs, independent sense, 96 
smell, oldest, 109 

Septuagint (lxx), 342 

Separation, 117 

Seven, mystic number, 161 

Seventy-two lettered name, 177 

Sewing machine, Howe, 100 

Sexagesimal system, 

161, 163, 182, 183 
Sexual attraction, 107, 109 

Sharp, Wbi. (Fiona McLeod), 98 
Shaw, Bernard, 117 

Shekinah, 157, 169, 170, 183 



Shotover, won Derby, 


344 


Sleep, pendulum of, 


51, 363 


and abstraction, 


52 


and dreams, 


53 


thoughts, emblematic, 


341 


Iamblicus, quoted, 


352 


and life germ, 


359 


belongs to gray, 


359 


Slot for alphabet, 


275, 304 


Solomon's temple, 


157 


Solution of oracle, not definite 


168 


made definite, 


169 


Sound and ether, 


289 


and color, 


289 


Soul personified, in Psyche, 


21, 24 


cells, 


59-81 


no delusions, 


65 


bubble in symbol, 


70 



401 



V 



\ 





] 


'AGE 






PAGE 


Soul, lowest chamber of, 




117 


Symbolism, 






and symbolism, 




339 


cultivates abstraction, 




281 


Space, muscle sense of, 


95, 


113 


basic elements of, 




282 


Sphere of life, rolling, 




79 


in mathematics, 


310, 


336 


Spencer, quoted, 




62 


importance of, 




337 


Spectroscope, 




187 


psychic, 




339 


Speech and reason, sandals 


of 




sometimes blind, 




343 


lead, 




53 


premonitory, 




345 


Spider illusion, 


101, 


102 


telaesthetic, 




347 


Spiritualist, not a, 




33 


Tablets of Destiny, 43, 132, 


134, 


167 


Spirits, disembodied, 


340, 


344 


Tabulation of faculties, 


120, 


121 


Spirits, materialized, 




84 


Telescope trembles, 




65 


Sponge, instinct of, 




108 


Telepathy, 




114 


Star, six pointed, 




42 


Tests of the oracle, 


189, 


192 


Stanford, Rev. John, 




128 


Tetragrammaton, 




144 


Substance, nature of, 




92 


Tesla, 




282 


broken up, 


93, 


104 


Theories, upheaval of, 




92 


of things, 




152 


Theologians argument, 




337 


Superorganic, 




37 


Thing, God has hidden, 




83 


Energy, 107, 108 


283, 


347 


Tothmes of Egypt, 




130 


Superorganic forces, 




19 


Time and space, 


28, 


113 


Supersensual, 




37 


bubble, symbol of, 




44 


Superstition, revival of, 




17 


Egyptian veil, 




46 


of scientist, 




83 


flow of duration, 




44 


ancient and modern, 


85, 86, 87 


Titus case, 




371 


Subconscious ego, 




346 


Trance, 




374 


faculties, 




347 


Transformations, 




22 


Survival of personality, 




90 


machine for, 




96 


Symbolism, in Durer's Mel- 




Tricks of Oracle, 




127 


ancholia, 




148 


Trinity in humanity, 




90 


of numbers in Bible, 




163 


Triangle and mind, 




117 


exists in numbers, 




286 


Ultra rays and colors, 98, 


105, 


119 



402 



PAGE 

Ultimate principle, 41, 42 

substance, 106 

Unverifiable hypotheses, 101, 105 

Urim and Thummim, 32, 123, 126 

Unconscious, the, in two layers, 118 

Urr, Chaldean, 133, 159 

Van der Weyde, 289 

Velocity of light, 46, 105 

Vibrations, 105 

of bubbles, 66, 104 

transformation of, 98-100 

Visualization, mental, 298 

Voltaire and sleep, 357 

Water, symbol of lifeless 

world, 61 

child on train, 116 

Ward, Artemus, 43 

Wheel, the, 19 

emblem of law, 20 

quoting Mach, 20 

province of, 118 



PAGE 

Wind, substance of, 155 

Wiesmann's theory, no germ 

death, 62 

Will, extrinsic, 340, 343, 347 



subconscious, 


346 


Witch and Sir Matthew, 


82 


Witchcraft, 


84 


Word significance, 


34 


Words eliminated, 


335 


World, the New York, 


quot- 


ed, 


76, 302 


Worm Shamir, 


137 


Wundt, quoted, 


297 


X-ray, 


53 


Yahveh, Jehovah, 


80 


to Moses, 


134 


Jehovah, 


144 


Y H W H, 


145-164 


numerical value of, 


175 


Zones, three in chart, 


69 



405 



^-~^' 



V 



4&ttntb&< 



Were memory as faithful to dreams as perception is there fruitful, wis- 
dom were here. 
Yet ELLU may transcribe on memory the meaning of all dreams. 






\ 



QDnnrnrriitr Journal 



nr 



Iream itarg. 



In deep sleep we are in a region "where the will is destiny's ripest fruit." 
Not to allow one's self time for dreaming means spiritual impov- 
erishment. 

W¥tW&W$}&M'T has been explained in another place why it is 
miH well worth while for all people to keep a private 



*gg 



g T fm "~" >— — — — r—t— -~ — r - f -- 

| H| record of their dreams and intuitions or presenti- 

IH f|| ments, especially the notable ones ; as well also 

^MMMfrMMM a record of those answers by the oracle which 
are considered at the time, in any way remarkable. A simple 
form is herewith presented, to facilitate that very important 
step in the better ordering and understanding of one's own psy- 
chic life experiences. It costs but a slight effort and may result 
in an incalculable gain in a more subtle knowledge of the powers 
of the hidden SELF. 

The record should be made while the incident is fresh in 
memory, noting carefully the exact time. It would be well to 
have a trusted friend initial the record, while the incident is 
fresh, and before any eventuation of the forecast happens for 
future verification as a trustworthy record. 



407 



dDttwnmttr inurttai an& (§xnth HHtttttb. 



Date and Hour 



Subject 



Remarks 



Make record here of Incident, Dream, or the 
Answer of ELLU by Oracle 



Date 
of Fulfilment 



ri 

\ 



<§nnxamt\t Journal attfl (§vnth Steroro. 



Date and Hour 



Subject 



„ , \ Make record here of Incident; Dream, or the 
Kemarks J Answer of ELLU by Oraccle 



Date 
of Fulfilment 



©ttttamitr Jtfurttal nnh (fintrl? fcrork 



Date and Hour 



Subject 



Make record here of Incident, Dream, or the 
Answer of ELLU by Oracle 



Date 
of Fulfilment 



'^"t" 



ffittnrornttr 3n«rttal trnb Wtntk Stewrk 



Date and Hour 



Suhject 



Make record here of Incident, Dream, or the 
Answer of ELLU by Oracle 



Date 
of Fulfilment 



©ttnnimttr Jnuntal attb (§mtU Srairft. 



Date and Hour 



Subject 



Remarks I Make re cord here of Incident, Dream, or the 
( Answer of ELLU by Oracle 



Date 
of Fulfilment 



n 



48773 n 



©twtmrriitr Jxwntal attfr (§mth forork 



Date and Hour 



Subject 



p , j Make record here of Incident, Dream, or the 
KemarKS j Answer of ELLU by Oracle 






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